
Class JL: 

Book 

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COFYRMKT DEPOSIT. 



THE GOAL OF LIFE 



OR 



Science and Revelation 



By 
H. E. BUTLER 
Author of Seven Creative Principles, Solar Biology, Narrow Way 
of Attainment, Practical Methods, et al. 



Knowing is transcendently above all attributes. Reason is the divid- 
ing line between the human and the animal. Sensations and emotions 
are common to all life. 

"The words that I have spoken unto you are spirit, and are lif e."-Jesus, 



ESOTERIC PUBLISHING COMPANY 

APPLEGATE, CALIFORNIA, U. S. A. 



L. N. FOWLER & CO. 

7 Imperial Arcade, Ludgate Circus 

london, england 

1908 






LIBRARY of 001 

I fwo Copies Re 

1 FEB 241908 

t 

1 CLASSY XXc, Mu.i 
l ' 'COPY 6. ' 



COPYRIGHT, 1908, BY 

H. E. BUTLER. 

[Printed by the Esoteric Pub. Co., Applegate, Cal. U. 8. A.~] 




Sir Oliver Lodge, D. Sc, LL.D., F. B. S. 



We are indebted to Sir Oliver Lodge for his kindness in 
granting us his picture. As Sir Oliver stands in the front 
ranks of science and theology, he at once becomes a sym- 
bolical character — symbol of the man that will in the near 
future be able to grasp with the right hand all that is known 
of SCIENCE and with the left DIVINE REVELATION, com- 
pare the two and draw conclusions therefrom. Under such 
administration the truths of the universe and man's soul-relation 
to God, Spirit, will be taught to the world. 

Sir Oliver Lodge is one of those rare characters that have 
been able through their own personal efforts to gain all the 
honors and distinctions that he now so worthily holds. There- 
fore as we present his picture comparing "SCIENCE AND 
REVELATION," we present it as a thought-image, a thought 
of God, hoping that as this is a work more of suggestion than 
of elaborate teaching, it may impress the reader with the neces- 
sity of doing likewise. 



in 



Logical Structure of this Work. 







Facts in nature 



The facts in nature are the foundation out of which all consciousness 
and knowledge grow. Science is the outgrowth of these facts through 
careful investigation and study. Revelation is facts derived from the 
inner-consciousness — intuition — which is allied to the cause world and 
is cognizant of the mind from which it originated, or from messengers 
(angels) from God. 

Revelation united with science gives a substantial foundation for 
philosophy and theology, which are the proper outgrowth of SCIENCE and 

REVELATION. 

Philosophy is the mathematics of reason applied. 



PREFACE. 

Our excuse for offering this book to the world in a time 
when books have become a drug on the market, will 
be found in the following : In the history of Christianity 
we believe that knowledge of God and of the Christ has 
never been so vague and uncertain as at present. There 
is in the intuitive mind, a consciousness that there is 
something which if known would put in order and har- 
monize the revelation of the Spirit and the faith of the 
Christ with science. This consciousness on the part of 
the many, is a hunger and an outreaching of the soul for 
some one to put in order, in a brief and concise form, the 
great truths that have been obscured by the beliefs of 
the world for all the ages past. This we have tried to do. 

If we have been able to present to the mind of the 
thinker, first, a reasonable idea of God, second if we 
have been able to remove a vague, uncertain mystery 
that shrouds man's relation to God and to bring him face 
to face with something that he can take hold of tangi- 
bly — not with his devotional nature only, but with his 
reason and with the ordinary consciousness — then we 
shall feel that we have accomplished much. 

Our effort herein has been to expand the conception of 
God, the conception of the universe, and of the immen- 
sity of all that is ; and to show that in this immensity 

vi 



Preface vii 

there is found a unity, in this unity a mind that has a 
purpose, and that this mind has in it all power and is 
therefore ruling absolutely, as the vitality and potential- 
ity of all that is, therefore the purpose in this mind — the 
object for which all things exist — is being carried out with 
absolute certainty, nothing being able to resist it, for 
all life upon this planet is as a drop taken from the 
great ocean of life and must ever remain subject to the 
law of its original Source. 

We have herein brought to light the fact that the 
great work that is being carried on by the Infinite Mind 
— his ultimate object — is to form mind-centers to be 
acted upon and through, in the control and government 
of the world, and that these mind-centers are to be 
manifested in the individualized manhood of our race, 
brought to light in the Revelation as the first ripe fruit 
of the earth, who are to be kings and priests unto God 
and to reign on the earth. 

We have brought to light also the fact that, becoming 
kings and priests unto God and reigning on the earth, is 
placed at man's disposal, and that there are methods as 
old as creation by which man may lay hold upon these 
universal laws and become master of them and by the 
knowledge of these laws become the king of the whole 
earth, the embodiment of the mind and will of the 
planet, the expressor of the mind of God in the govern- 
ing of all creation below him. 

Finally it has been our purpose to bring to light that 
which has been a mystery to the world — the Christ, who 
and what he is, and his mission. 



viii Preface 

If we succeed in this, our purpose, we shall, we be- 
lieve, reveal the mystery of all religion, the key to all 
scientific knowledge, and shall unveil the mystery of 
life and the means by which men may conquer death and 
thus be saved and become the saviors of the people from 
the cause of their suffering and death. 



To The Reader. 

He that thinks to know the contents of this book by- 
glancing through it, will know nothing about it. 

To the literary critic we would say that there has 
been no effort toward literary excellence, but the effort 
has been to obtain clearness of thought as far as possible 
with condensation, for there has been condensed in this 
volume thought enough to make many similar volumes. 
Because of this fact, there are many instances where it 
has been necessary to repeat the thought in order to 
keep the central idea before the mind. 

The great Master said, "He that is of God heareth 
the words of God." So say we, they that are of God 
will perceive in this volume truth of great importance ; 
they that are not of God, but are reading purely with the 
reason, will find much to criticise, and will even throw 
aside the book with the feeling that it is worthless ; for 
the things that belong to the higher consciousness, to 
the real world, are foolishness to those that live only in 
the material world. 

Therefore we commit this work into the hands of the 
public and to the mind of the Spirit, feeling assured 
that it will do the work for which it is designed. 



IX 



CONTENTS 

Chapter Page 

I. Development ... 1 

II. The Existence of Higher Faculties 12 

III. Reason and Religion . . 20 

IV. Conscience . . . .29 
^V. Evolution ... 35 

VI. Other Worlds than Ours . . 50 

VII. The Immensity of the Universe . 72 

VIII. The Great Name YAHVEH . . 85 

IX. The Manifestation of YAHVEH 97 

X. Mind-Centers . . . .113 

XL The Elohim ... 122 

XII. The Eternal Order of Melchisedek 135 



Contents xi 



XIII. Jesus of The Order of Melchisedek 155 

XIV. The Angels of God . . .167 
XV. The Miraculous Conception . 180 

XVI. The Image of God . . .192 

XVII. The Likeness of God : The Office of 

the Christ . . .206 

XVIII. The Likeness of God : The Three Steps 219 

XIX. The Likeness of God : Man Becoming 

YAHVEHElohim . . 234 

XX. The Image and the Likeness . . 249 
XXI. Exit from the Old to the New. Part I. 271 

XXII. Exit from the Old to the New. Part II. 290 

XXIII. Exit from the Old to the New. Part III. 306 

XXIV. Exit from the Old to the New. Part IV. 320 
XXV. Exit from the Old to the New. Part V. 328 

XXVI. Exit from the Old to the New. Part VI. 344 



THE GOAL OF LIFE 

OR 

SCIENCE AND REVELATION 
CHAPTER I. 

DEVELOPMENT. 

The beginnings of organized life act from instinct 
without brain-power to define and guide the im- 
pulse. The insect moves about apparently without 
aim, a little way in one direction, and back, then in 
another. Universal Life runs it in accordance with 
its form and quality, as the water runs the water- 
wheel. But as experience is gathered from hun- 
ger, meeting enemies, and the general struggle for 
existence, brain-powers begin to develop, and with 
the developing of the brain the general nervous 
structure develops and refines. In this way Uni- 
versal Mind takes of the elements of the earth and 
organizes for itself a body through which to find 
expression, through which to carry forward a line 
of growth toward the fulness of manhood. 

In its early history, the race was largely dominat- 
ed by the instincts, because it was without sufficient 



2 THE GOAL OF LIFE 

brain-power correctly to define the mental impulses 
from the cause side. It was not until a compara- 
tively advanced stage of racial progress that the 
higher light of intuition appeared. * 

Because mind always turns toward its source, 
consciousness toward its origin, man has always 
been a religious being; but before the reasoning 
faculties were sufficiently developed to have an 
intelligent recognition of the impulses of the Uni- 
versal Mind, his religion was as immature as his 
mentality and he worshipped the sun, moon, and 
stars, and images of his own ideals. 

During this period the intellect was slowly un- 
folding, and as an aid to its growth, "Revelation," 
in the external types and shadows of its manifes- 
tation, was given to the people as they could receive 
it, for it was in this form that the earlier revelations 
came to the race. 

It is a law that thought suggested to the mind, 
though not understood, much less comprehended, 
builds itself into the organism, so that when the 
building is complete the meaning of the thought 
is grasped. Therefore revelation came first in 
types and shadows, the external form of the vital 
energy that was within. 

*As the terms instinct and intuition have been confused, it may be well 
to state briefly their relative meanings. Instinct is the impulse produced 
upon an organism by the Universal Mind. It becomes intuition when 
the brain-power is sufficiently unfolded correctly to understand and to 
define the thought embodied in the impulse, and the use to be served by 
the act which is the result of the impulse. 



DEVELOPMENT 3 

Added revelation was given as fast as the race 
developed sufficiently to receive it, but the vital 
reality was always represented by some material 
symbol, and in the effort to interpret the revelation 
gross errors crept in. In addition to this there were 
other fruitful sources of error. Being largely under 
the control of the instincts, the people were exceed- 
ingly superstitious— every manifestation of the 
incomprehensible, the grand, or the sublime, was 
to them always through the direct intervention of 
some unseen being. Thus, in addition to the nature- 
forces, a multiplicity of gods took form in the pop- 
ular mind, and the pantheons of the different 
nations came into existence. 

Again, the inclination of the human mind to seek 
cause readily developed into a search for magic 
power. There is and always has been in the human 
will a power entirely incomprehensible— a fact which 
led the earlier nations into ceremonial magic, the 
black arts, and all the equipments of a religious 
and superstitious mind. But the coming of the 
Christ to earth lifted the race above this dark cloud 
of superstition; for it is universally admitted that 
the Christian religion lies at the foundation of the 
height and glory of our civilization. 

Nevertheless, as the records of the past show that 
there was an apparently darkened mental condition 
of the world at the time of the revelation of our 
Bible, and because the mind of the day is turned 
almost exclusively toward scientific investigation of 



4 THE GOAL OF LIFE 

the laws of nature, those mental states that led the 
race into the light of revelation seem crude and 
repulsive. The present trend of the mentality is 
to turn altogether from intuition and to depend 
wholly upon the reasoning brain. A study of the 
record of racial experience during the centuries of 
the past, especially of the nations immediately allied 
to our own, and the present scientific investigation 
of a most materialistic character, complete the 
education given in our colleges and to our clergy. 
Ever is held up that frightful effigy of the dark- 
ened mind of the past as a warning against cre- 
dulity and superstition. 

This effigy has intensified a materialistic mental- 
ity, and has caused the educated classes to fear 
even to admit to their own sculs the possibility of 
revelation or the active principle of intuition. They 
have practically shut out everything that savors in 
the slightest degree of a manifestation of spiritual 
activity, and, consequently, spiritual inspiration 
and added revelation are no longer possible. 

The terms ' 'inspiration' ' and ' 'revelation' ' have 
been misapplied, and therefore need definition: In- 
spiration bears to revelation the relation of cause 
to effect. Inspiration is not necessarily the act of a 
human agent becoming a medium of expression for 
a being in the spirit-world, but it is a well-known 
phenomenon of every- day life. The act of recalling 
a thought we call "re-collection;" that is, we have 
had an experience and have forgotten it, a sugges- 



DEVELOPMENT 5 

tion comes to our mind of something concerning this 
experience and we wish to recall it. The mind is at 
once concentrated upon the desired thought, every 
other thought intruding itself is repelled, and the 
mind— held in the attitude of desiring, reaching 
out for one definite thought— draws in, inspires, 
the refined substance generated in the body and 
expressed through the brain at the time of the 
experience. 

This wonderful formative-principle, active in all 
growth throughout the world, has its highest 
manifestation in the brain of man; and the subtle 
elements, generated in the body by past experience 
of thinking, are called again into the brain— 
recollected— and they are remembered. Every 
part of the occurrence is put together again, mem- 
ber to member, and the experience in all its original 
form and power stands out before the consciousness 
which recognizes that which is past. 

In like manner, when the heart is sad from a 
sense of something to be known which is not 
known, the same faculty is called into activity and 
reaches out into the realm of Universal Mind to 
gather that which is desired. The sadness of heart 
produces a negative state in the inner conscious- 
ness, and intensifies desire. Under such circum- 
stances the individual gathers from the unknown, 
and otherwise unknowable, the knowledge of which 
the soul feels the need. The knowledge thus in- 



6 THE GOAL OF LIFE 

spired, when formed in the mind, becoming a vivid 
realization, is a phase of revelation. 

Still another form of revelation is that received 
when God sees that a man needs knowledge of 
something of importance to himself or to the race. 
Under such circumstances— the inner attitude ob- 
taining in the mind— angels from the world of soul3 
are frequently sent to him with messages of truth 
^ and wisdom. 

But in order to receive the message, the man, as 
the great teacher said, must become as a little 
child— he must realize that he does not know and 
earnestly desire to know. Because of this fact 
revelation from the spirit-world is always preceded 
by a condition which breaks down the selfish men- 
tality, and produces in the individual an earnest, 
child-like desire to know and to do the right. This 
destroys, for the time being, all preconceived 
ideas; enabling the mind to be receptive and to 
listen. Then the messenger who is sent from on 
high, all unknown to the individual, draws near 
and unites his mentality with the mentality of 
the one to whom he is sent, thus causing him to 
know even as the messenger knows. Therefore, in 
place of a command from a controlling mind, a 
loving unity is formed for the time and the man is 
treated as a ' 'friend of God." 

But fear of every kind, even fear of error, fear 
of what people may say, an undue appreciation of 
one's own mental capacity, a disposition to criticise 



DEVELOPMENT 7 

anything that may not agree with preconceived 
ideas— everything not in accordance with the 
thought of the messenger tends to repel him and 
to reject his message. 

The education of the present day is such that 
even the most devout and earnest are afraid to re- 
ceive revelation from God, and therefore the door 
is practically closed between God in the spirit- world 
and man in the material world. There are barriers 
set up against everything except physical experi- 
ence, and, consequently, new and added revelation 
of spiritual truth cannot be received. 

Not only is the ''trained mind," barred in every 
direction except in the direction of physical expe- 
rience, but even here it must specialize; that is, 
restrict itself to a particular line of a very limited 
department of investigation. Thus the person 
atrophies by disuse every faculty of even the 
external mind, except those necessary to the very 
narrow line of activities to which he is confined. 
To those familiar with the faculties of our great 
universities, the effect of this most absolute sacrifice 
of the individual to the cause of popular education 
is very evident. The broader intellectual interests 
are closed to its members, and, except in the de- 
partment of their own work, they are to a decided 
degree mentally incapacitated. One can look into 
their faces and almost tell the line of specialization 
each has chosen. 

Not only do our leading educators, but the major- 



8 THE GOAL OF LIFE 

ity of the men who lead in the research of the time, 
sacrifice themselves to the advancement of science. 
But it is well known that if a man is to attain 
marked success in any direction, he must fccalize 
his whole mind upon that subject; results are 
reached in this way that can be obtained in no 
other. 

The Cyclopean eye figures a reality of life referred 
to by our Lord when he said: "If thine eye be single, 
thy whole body shall be full of light." (Matt. vi. 
22.) For purposes of concentration upon one sub- 
ject, the physical eyes and the eyes of the mind 
become one— physically upon the book before you, 
mentally upon the thought under consideration. 
And when concentration is upon material things, 
the eye sees nothing else. The Cyclopean eye of 
to-day has its development in the specialization of 
the intellectual world. Therefore the education of 
modern times, conforming the mind as it does to its 
present channels, is in itself necessary and good, 
notwithstanding the fact that it narrows the range 
of the intellectual vision. 

A phenomenon of mind, before referred to, is 
that inspiration takes place when the entire atten- 
tion is focalized upon one subject to the exclusion 
of every other. But in order to obtain this condi- 
tion of concentration, it is necessary to repel— which 
is a combative attitude— every thought but the one 
sought. In our educational institutions we find this 
necessary repulsion carried to an extreme of an in- 



DEVELOPMENT 9 

tolerance which condemns and rules out the higher 
faculties of the human mind, the faculties that lie 
at the very root, the foundation of consciousness, 
and with them is excluded the spirit of devotion or 
recognition of God. 

The accepted training of the mind is good in that 
it teaches the use of the perceptive faculties, to 
formulate orderly thought in regard to observable 
facts of physical nature, and gives control of the 
external mentality, but, sad to say, the present 
methods array the entire consciousness against 
God, the Spirit, and destroy the ability to reason 
from cause to effect, training the mind to reason 
exclusively from effect to cause, while, strange 
contradiction, cause is at the same time ignored. 

Some of our able men have noted the fact, that 
it takes but a year or two in our theological insti- 
tutions to eradicate the habit of religious devotion, 
and in its place to imbue the mind with the spirit 
of infidelity— infidelity to one's own highest attri- 
butes of mind and soul consciousness, and infidelity 
in regard to the validity of Bible Revelation. 

If this is the course of instruction given by re- 
ligious teachers, is it surprising that the religion of 
Christ is at such a low ebb in the world to-day? 
The vital thought-currents of the race are despised, 
condemned and repelled, and only those faculties 
recognized which have unfolded through the strug- 
gle of animal existence from its lowest form up to 
the present highly developed animal part of human 



10 THE GOAL OF LIFE 

nature. Then we are asked: If the things of which 
we are about to write are true, why have they not 
been known before?— The reason is obvious in the 
fact that we, as civilized nations, have been working 
bo diligently to close the door to all approaches 
from the cause-side. 

These conditions have grown out of fear— perhaps 
justifiable fear; for, in the absence of a mind that 
has surveyed the whole road and is capable of 
grasping the problem of life and putting in order 
before the people the broader outlines of truth— 
the great scheme of growth and development— the 
prevailing materialistic intolerance has been the 
protection against the grossest superstition and 
error. Under existing circumstances the best thing 
possible has been done. Throughout can be traced 
the general plan of the great Creative Mind that 
formed the world and man upon it. 

It is a well-known fact that a man can do but one 
piece of work at a time. Therefore the Creator— 
or, if you please, the creative-forces working in the 
growth of the different races in different periods 
of the world's history— developed first a conscious- 
ness of the unseen and cause world; but, as we 
have said, the incapacity of the brain correctly to 
interpret causation made it necessary to take the 
race into the external activities, and round out to 
completeness the capacities of the gray matter in 
its relation to the physical world. 

These capacities have been developed, and does 



DEVELOPMENT 11 

not the time, the stage of development, the need of 
the people, cause the crying demand cf the day for 
other and higher revelation?— a demand that we 
go back, pick up, and carry forward that faculty 
of instinct that lies at the very foundation of our 
being, that we take hold upon it by the matured 
brain-power, and develop in the race the intuitional 
power that will enable man to become more like his 
Creator— with a right hand to grasp the material 
universe and its workings and a left hand to grasp 
the spiritual forces and laws of causation, and thus 
blend his spiritual nature into a well-rounded and 
complete manhood. 






yj 



CHAPTER II. 



THE EXISTENCE OF HIGHER FACULTIES. 



Man in his developing has become overbalanced 
in the direction of the reasoning faculties, and, as 
suggested in the preceding chapter, the harmony 
of a well-rounded maturity demands that the in- 
tuitional faculties be understood and given their 
full function. As intelligent, thinking beings, we 
find ourselves here with but a vague idea of how 
we came to be here, or of what forces projected 
M s into being, and with less idea of the origin of 
conscious intelligence. 

In order to obtain a knowledge of such truths, 
we must have an adequate conception of the im- 
mensity of the universe and of its eternal duration, 
and a realization that we are integral parts of the 
universe, integral parts of something we have dis- 
cerned faintly, and vaguely defined as law, nature. 
In the dark ages of human intelligence when it was 
illuminated only from its source, this something 
about which so little is known was called "God," 
a term which expressed the idea of power only— 
all-mighty, all-comprehensive power. 

From this very early phase of human experience, 



THE EXISTENCE OF HIGHER FACULTIES 13 

have come two modes of thought and action-- 
the reasoning mentality and the intuitional mind 
had their beginning in this period. That intui- 
tional mind has been termed the ''subjective mind" 
and, in the religious cults of the past, it has been 
mystically known as the mind of the soul; and the 
inquiry as to what the soul is, has brought out many 
answers uncertain and unsatisfactory to the mind 
analytic in its tendencies. The nearest approach to 
a satisfactory definition is, that it is the thinking 
part of man's nature, which is as far from satisfac- 
tory as it is inadequate as a definition. 

If we accept the Bible Revelation that God created 
the world and all that is in it by a word, then we 
must accept as a fact also that we were created by 
that word. This, at least, suggests the thought 
that we are but a part of the Universal Mind, hav- 
ing been organized and given limitations that we 
term the individual consciousness. These limi- 
tations may be called the ego, and that which is 
limited, the soul. 

For illustration, if we take an air-tight vessel and 
seal it up so that no air can get in or out, then 
the air originally in the vessel will remain, no mat- 
ter where the vessel may be carried, even though 
it is forced into the depths of the ocean. It is so 
with the original consciousness of man's existence. 
It is part of the All- Mind and through organization 
it has been shut in and given limitations, and these 
limitations are determined by the uses arising in 



14 THE GOAL OF LIFE 

the necessity for maintenance of its individualized 
existence. This fact makes it evident that the 
stronger the ego, the narrower are the limitations 
of the individual. It follows, therefore, that in the 
developing and in the expanding of the individual, 
there need be an overcoming of self-love and the 
eradication of too much self -appreciation, in order 
that the consciousness may become receptive to the 
fountains from which it draws its existence. 

We agree, therefore, in the assertion that indi- 
viduality as such is an organized condition of life, 
and we agree also in the belief that life did not 
originate with us nor with our ancestors. This be- 
ing true and life being the source of our conscious- 
ness, the possibility of opening up the limitations 
of the ego is again suggested to the mind, thus 
giving free access to the inflow of the Universal 
Life. 

Special methods bearing directly upon this subject 
characterize all the teachings of Jesus of Nazareth. 

Nevertheless the experiences of the past and of 
many persons at the present time, demonstrate the 
fact that this letting go of the strength of the ego, 
and being passive to the inflow of Universal Life 
have been destructive to the individuality. Notable 
among such instances is the spiritualistic medium 
who becomes passive and receptive to whatever 
may flow in. As a matter of fact, there flows into 
such a person just what he or she believes. And 
as these people believe in the existence of spirits 



THE EXISTENCE OF HIGHER FACULTIES 15 

— disincarnate souls— therefore individualities or 
thought-forms, dark and malicious characteristics 
of their own lower natures, flow in and possess 
them and, as Christ said, the last state of these 
people is worse than the first. 

Again, we have all seen the religious devotee 
who, without a knowledge of God or of universal law, 
has relinquished the ego to a certain extent and, 
opening himself to the Universal Mind, has become 
fanatical even to the loss of his individuality— in- 
sane. The reasoning intelligence has taken such 
examples as a warning against opening the self- 
hood to the Universal Mind. Just here, however, 
we meet a law of mind so well known as to have 
escaped critical inquiry, which is explained in what 
follows: 

In the preceding chapter we referred to the law 
of inspiration, that we draw in, inspire, whatever 
the mind is centered upon to the exclusion of all 
else, and that the wonderful formative principle 
dominating human consciousness at once makes an 
image, a thought-form, of that which is indrawn. 
But in the process the principle of discrimination 
is called into action— a principle which in vegetable 
life, being nearest the creative source and there- 
fore purest in character, expresses itself most 
perfectly. When a seed is placed in the ground, 
the chemist knowing the properties of the original 
plant is able to predict with absolute certainty what 
chemical elements the growing seed will gather to 



16 THE GOAL OF LIFE 

itself out of which to build a like organism. The 
same principle, finding expression in the human 
consciousness, is taken control of by the organized 
mentality and may be suspended in its action, di- 
rected in its course, or intensified in its operation, 
and thus, being under the control of the individual, 
produces manifold results. Therefore as soon as 
the individual by means of the concentration pre- 
viously noted, opens himself to the inflow of Uni- 
versal Life (we shall see further on, that life and 
mind are synonymous terms) that in which he 
believes flows in and its image takes form in the 
mind and becomes for the time his consciousness. 

It has been demonstrated that a person believing 
in a certain deranged and consequently diseased 
condition of the body, actually produces this con- 
dition; and there have been instances in which the 
physical body has been destroyed by this means. 
Belief is an all-powerful factor in human life and 
for this reason the necessity is imperative that the 
reasoning mind or, if you please, the guiding in- 
telligence derived from experience, take control of 
the activities of the inner life and consciousness. 

When there exists correct knowledge of the 
workings of the intuitional faculties, and the indi- 
vidual is able to take control of this function, then 
it will be found that these higher faculties are the 
dominant faculties of the real self, that they are 
that part of man's nature which, even in the ab- 
sence of conscious thought, knows that he exists 



THE EXISTENCE OF HIGHER FACULTIES 17 

and needs only an impulse of desire to call in from 
the Universal Mind unformed thought-elements. 
These unformed thought-elements, when carried to 
the reasoning brain, give it to know, both by induc- 
tive and deductive methods, that which is beyond 
the ken of the mere reasoning mind or the mere 
instinctive action. 

From the foregoing, we may reasonably conclude 
that the higher faculties, now dormant in the race, 
may be brought into activity at will, and the con- 
sciousness allied to all that is in the Universal 
Mind and that thus the individual may select there- 
from whatever is needed. We think, therefore, it 
has been made clear that in the evolvement of the 
individual by means of the inflow of qualities of 
Universal Mind there are active three factors: 

First, the principle of inspiration, which draws 
in, caus 3S to flow in, the qualities of Universal Life, 
where all qualities exist. Second, the formative 
principle of human intelligence, so perfect in its 
workings, that any quality that is indrawn is at 
once put into its proper form according to its spe- 
scific quality. Third, belief, which underlies these 
two principles and controls the result of their 
activity, and determines the character or quality of 
the life inspired, and consequently decides what 
form it takes in the individual consciousness. 
Therefore belief decides the character of the intu- 
ition. 

From what has been said, the thinking mind will 



18 THE GOAL OF LIFE 

find suggestions which answer the question as to 
why such monstrous errors, superstitions and evil 
results of every kind have overtaken those that 
have depended exclusively upon the ' 'inner con- 
sciousness/ ' the instinctive mentality. Because of 
the facts just presented, the great religious teach- 
ers of the immediate past have emphasized the 
necessity of the reasoning mind— of the knowing. 
We read in Hosea iv. 6., "My people are destroyed 
for lack of knowledge,' ' and also the words of the 
Lord Christ (John viii. 32): "Ye shall know the 
truth and the truth shall make you free ,, — free 
from those dangers that have beset the race from 
the beginning to the present time. 

But since belief, as we have seen, controls the 
inspiratory and formative principles of the individ- 
ual life, we have reached a point in the growth of 
the race where mind, the reasoning mind, must 
discover certain general principles of absolute truth 
in order that the faculties of inspiration and intu- 
ition may be safely used, or, in the language of the 
ancient mystics, in order that the individual may go 
out into the realm of the Universal Mind, discover 
and obtain knowledge that the advancing needs of 
the people are beginning to demand. 

With this thought in mind we shall endeavor in 
the following pages to expand our idea of human 
origin, of organized intelligence, of the fountains of 
life, and the oneness of God, the Cause of all. We 
shall suggest methods also by which we may gather 



THE EXISTENCE OF HIGHER FACULTIES 19 

and incorporate within us a greater amount of the 
Universal Life, methods by which that life may be 
refined, sensitized and intensified, thus giving it 
enormous added capacity, and methods that will 
give assurance of the correctness of the process 
from its beginning through each step of its course. 



CHAPTER III. 

REASON AND RELIGION. 

In considering the underlying and causative prin- 
ciples governing the two factors that give power, 
the one, the * 'Reason/ ' or the intellect, and the 
other, the sentiment that we call ' 'Religion/ ' we 
necessarily enter an unknown realm, for mind 
must study its cause— the stream must rise to its 
fountain. 

Therefore in order to study the causes underlying 
mental phenomena, we must reach out and inspire 
from the fountains of mind. We read that when 
Jesus was speaking to the people of his day who 
failed to understand the meaning of his words, he 
said to them, "He that is of God heareth God's 
words: ye therefore hear them not, because ye are 
not of God." (John viii. 47.) He here intimated the 
possibility of touching a sphere of mind lying be- 
yond that which is normal to the human faculties. 
And, after all these centuries of the growth and the 
development of the race and of the influence of the 
Christian Religion, have we not a right to believe 
that there is a large body of men and women in the 
world that have incorporated within themselves a 



REASON AND RELIGION 21 

quality of mind transcendently above the mere 
human mind, or, shall we say, the animal mind? 

In view of these facts, we shall attempt to search 
into some of the fountains from which come those 
faculties ultimating in what we term ' 'Reason' ' and 
' 'Religion.' ' Because the realm is an unexplored 
one and there are no ready-made terms in which 
to express the thought, we ask our readers to help 
us by studying themselves introspectively. 

To begin with the investigation of the reasoning 
faculties: Why is it that you cannot always use 
these faculties with equal facility? There are times 
when, strive as you may to reason out a problem, 
the mind does not seem to be in tune for its work., 
Under such circumstances we ask you to turn 
within and carefully to seek the cause there. Do 
you not find that there is some disturbance of the 
vital-currents? Can you reason to advantage when 
there are inharmonies and combative conditions 
that you are compelled to meet? Combativeness 
and anger confuse the mind and prevent clear, 
logical reasoning. On the other hand, when sur- 
rounded by loving friends, kind thoughts, genial 
associations, your mind works freely and there is 
no trouble to reason clearly, positively, and cor- 
rectly. Does not this at least suggest that there is 
something behind the phenomenon of what we call 
the reasoning mind? The sick man is not capable 
of deep reasoning. The man engaged in research 
and deep thought finds it necessary to keep the life- 



22 THE GOAL OF LIFE 

currents— the health and vigor of the body— in the 
best condition in order to do his best work. 

Another suggestive fact is, that intense concen- 
tration of thought and close reasoning, exhaust the 
body even more rapidly than physical labor. Tha 
thought seems to partake of and to use up the life 
of the body, suggesting that, in some way, mind is 
directly connected with life. 

Let us inquire into how we think, not into the 
methods applied to bring thought into form, but 
into that which precedes, the means by which we 
approach those activities which produce the actual 
thought. 

There is first a desire and a will to do, followed 
by the turning of the mind and the centralizing of 
it upon the subject that we wish to consider. The 
question here arises as to what is meant when we 
say that we have turned the mind to the considera- 
tion of a subject. Does it not mean that we have 
turned the consciousness in a given direction? and 
is not the life within us that which produces 
consciousness? What is this within the human 
organism that makes us conscious when there is no 
special interest, thought, or effort in any direction? 
This consciousness that we are seems to carry for- 
ward the beating of the heart, the circulating of the 
blood, the digesting of the food, and all the pro- 
cesses of life without any apparent effort or annoy- 
ance on our part. The child lives, grows, plays, 
and amuses itself while this something that we call 



REASON AND RELIGION 23 

life is carrying on the work of building and devel- 
oping the child into the man. 

If, however, the slightest derangement occurs in 
the internal workings of the body, pain is the re- 
sult, and the peace and joy in the consciousness of 
being is disturbed. As this consciousness controls 
the body in its work of self-building and self -main- 
tenance in the child as well as the man, may it not 
be called vital-thought? 

In the consideration of intuition, in the preceding 
chapter, we referred to the law in accordance with 
which we were brought into being, in accordance 
with which the life is gathered from God the Cre- 
ative Source, ensphered and bound for the uses of 
the organism. Now this life has within itself all 
qualities. There is the life that organizes and 
forms the bird, the cat-life, that forms the cat, the 
horse-life, that forms the horse— each one of the 
different qualities of life, forms an organism suit- 
able for the expression of its own kind or quality. 
Even if we do not admit that God is the Creator of 
all things, we must admit that there is a fountain 
from which all creative-life springs and multiplies 
its kind. We know also that the study of living 
creatures shows that some live, grow, and are 
normal and happy under conditions which would 
be destructive to others, again showing the great 
variety in the quality of life. And whether these 
various forms of animate existence think or not, 
they certainly act in many respects as man acts 



24 THE GOAL OF LIFE 

when he thinks. So that we cannot avoid the 
suggestion that the kind or quality of life is the 
kind of thought, desire, and consequently, action. 

When we turn our attention to the human family, 
we recognize there also a great diversity of thought, 
desire, sympathy, and feature. No two men look 
alike nor do they think alike. It is a fact well 
understood in our courts that two or three men 
viewing the same scene, see it so differently that 
an uninterested party listening to their testimony 
cannot but feel that some one is perjuring himself. 
Apparently, two sets of factors come into action to 
produce this diversity of mind and consciousness: 

First, the quality of life from which the thought 
is formed. Second, the beliefs of the person. 

But, in reality, the quality of life, that is, the 
character of the consciousness— or vital-thought 
just defined— is determined by the beliefs of the 
person according to his sphere of use; for the be- 
liefs govern the inspirations which in turn give 
quality to the life. The plant gathers to itself the 
elements for use in its growth and preservation; 
but the human mind, being more highly developed, 
may gather as wide a diversity of qualities as it 
has diversity of desire, that is, it may gather any 
quality that it believes to be useful. 

The consciousness of the individual, being an 
aggregate of qualities of universal consciousness, 
bound or ensphered for a purpose, for use, the 
individual is acting under a law which enables him 



REASON AND RELIGION 25 

to gather within himself, ensphere as an added 
consciousness, the element of any vital-thought 
that he believes to be useful. 

It is intimated in the early portion of this chapter, 
and we believe it is generally admitted, that the 
activities of the reasoning mind spring from this 
inner selfhood, that which we have termed the 
vital-thought. Why could not our ancestors in the 
early stages of the race reason so clearly as we of 
modern times? Were they not drawing and living 
from the same great fountains from which we live? 
—Certainly they were, but experience had not 
matured more perfect brain organs, broader beliefs, 
and wider sympathies and desires. It has been 
well said by one of the ancients that "As a man 
thinketh in his heart, so is he." 

At this point we meet the coincidence of reason 
and religion. Can we divorce them? Are they 
not a dual manifestation of the same underlying 
principle ?— They are, most unquestionably. Relig- 
ion has as a base love, desire. Reason is the phe- 
nomenon of love. The difference is that religion 
opens up the life toward its Cause, and reason di- 
rects life into the active phenomena of forming, 
or, better still, of being formed into images of 
which the sensory nerves of the brain take cogni- 
zance, when they become conscious thought. But 
the quality of the thought, as well as the quality of 
the love, depends upon the quality of the life, and 
all these depend upon the underlying phenomena 



26 THE GOAL OF LIFE 

of the foundation belief. Why did Jesus the Christ 
hold so firmly and continuously before the people 
the importance of belief, and of right belief? Not 
only so, but he insisted upon the fact that belief 
without a doubt would give power to control phys- 
ical nature around one. So extreme was his utter- 
ance as to claim that by the means of this belief 
mountains could be removed from their place. A 
careful investigator may experiment in the every- 
day walks of life upon this power of belief in its 
control of the inspirations of the person. 

There are a people among us denominated SjririL 
ualists. The major part of these people are the 
legitimate outcome of religious devotion on the part 
of their parents. Spiritualistic mediums are such 
by organic structure, which leads them to open up 
their life-centers to the psychic currents around 
them. In order to be mediums they must be per- 
fectly passive to these influences. Now do not say 
that mediums are frauds. It is true that some of 
them are, but many of them are working with 
forces of which they have no understanding. 

If you wish to experiment in this direction, sit 
before a medium and call into activity some point 
of belief that is latent within you. The medium 
will probably go into a trance, bring up the subject 
most active in your mind and begin to ingather 
and present evidences of the truth of that in which 
you believe. It matters not whether it is true or 
not, the medium will inspire, formulate and give 



REASON AND RELIGION 27 

you evidences of its truth. Have you not observed 
the fact that the more a man thinks on a subject of 
his belief, the more firmly convinced is he of its 
truth, so that nothing short of the most absolute 
proof can shake his confidence? Usually this proof 
must be so overwhelming as to carry conviction to 
every sense of his entire nature. 

Because of this law governing human mind and 
consciousness, religion should be based upon the 
conclusions of the clearest reason, in which case 
belief, the principle underlying the two, will be 
correct— not specific belief, but belief in its relation 
to general principles. But to be sure of reliable 
conclusions, reason must be able to command reli- 
able premises. For what to the world have been 
the centuries of scientific investigation, the vast 
resources spent in scientific appliances, if not to 
discover facts and laws upon which Reason may 
base correct conclusions? Thus giving "Reason 
and Religion" the sure foundation of correct beliefs 
upon which to rest. Truly, he who neglects to im- 
prove the wealth of opportunity, bom of such labor 
and expenditure of means, is remiss in the duty he 
owes to himself and to his fellow men. 

Because of the enlightenment of the race, "Rea- 
son and Religion" must hereafter go forth hand in 
hand, must stand bosom to bosom, as most lovingly 
devoted counterparts. 

Religion is the outflowing, the opening up, of the 
love toward an object which is believed to be the 



28 THE GOAL OF LIFE 

most desirable, and when man has learned intelli- 
gently to open the soul toward its Cause, he will 
then find the fountains of all knowledge. And he 
has that in him which enables him to draw in— in- 
spire— and cause to act upon the sensorium of his 
brain the very essence of all there is. When the 
fundamental principle of belief is properly laid, 
then the reasoning brain will take these essences 
and form them into images, and these images will 
become living-stones in the construction of that 
temple of knowledge in which will dwell God, 
formed as the immortal soul, and man— the know- 
ing intelligence. 



CHAPTER IV. 

CONSCIENCE. 

This selfhood, this consciousness that is conscious 
without the effort of thinking, this something that 
is the man, that thinks without his volition, this 
vital-principle, we must admit, has been derived 
from the creative-forces. If this is true and if God 
is the Cause and Source of creation, then it is de- 
rived directly from Cod, for God did not create 
something from nothing, but from himself. There- 
fore all the life that has been gathered into an 
organism must be the life of God; and since we 
can find no place for a boundary-line between 
life and mind, we are brought back to the Revela- 
tion which says that God by a word created the 
world. Consequently this life, pure and free, that 
animates our being, is God's mind and must be 
orderly and correct in all its conclusions— a fact 
we have observed in our consideration of the intu- 
itional faculties. 

But, notwithstanding this truth, there exists an 
underlying cause which brings error to the mind 
and death to the body. This cause arises in the 
nature of the creative-word that embodied in itself 



30 THE GOAL OF LIFE 

a definite purpose and this purpose became a law 
governing all life— the purpose being to make man 
like his Creator, having dominion over all things. 
For this reason, God, the Spirit, gives himself as a 
servant to the reasoning mind, and while the man- 
ifestation is simply the manifestation of the animal 
instinct, directed by the reason, it is in accordance 
with pure nature and always informs the mind 
correctly. But through the love of self, self -grati- 
fication, strong desires arise in the appetites and 
passions which dominate and overrule the admoni- 
tions of the Divine Mind. 

Nevertheless, the divine purpose being that the 
individual is to be the master and that he is to learn 
and to know, his errors are the means by which ex- 
perience teaches him the result of disobedience to 
this divine admonition in the soul, for knowledge 
is born of experience only. 

The divine-life, the creative-life, in man is abso- 
lutely obedient to his wishes and desires, that is, 
if a man desires a thing that is destructive to him 
or that is wrong in any way, this divine-self admon- 
ishes him of the fact, causes him to feel that it is 
wrong. But if he argues with the higher intelli- 
gence he can coerce it to admit what he wishes it 
to believe, so that in the reasoning mind it becomes 
a belief without a doubt. Yet, whenever the 
reasoning mind is quiet, the interior intelligence 
continues to impress the consciousness with the 
fact that its belief is wrong. Each time, however, 



CONSCIENCE 31 

the reasoning mind rejects its admonition it be- 
comes weaker and is finally silenced, then the 
belief becomes the law of the individual. 

For illustration, a young man beginning life, forms 
conclusions from his contact with the world as to 
correct methods for accomplishing his highest 
ambitions. The divine-life within constantly re- 
monstrates with him against certain of these con- 
clusions, but he reasons the matter out, justifies 
his position, in short, creates a code of laws, obe- 
dience to which, he justifies, and disobedience to 
which, he condemns. Every intelligent being does 
this. He may accept the ready-made laws held in 
common by those around him, but he creates a set 
of laws in connection with them, if not an entirely 
new set. But whatever laws are accepted by the 
person are also accepted by the divine-self, the 
intuitive, vital consciousness, and the divine-self 
acts in accordance with them. 

God in man, like an over-indulgent mother, serves 
him faithfully in his desires and beliefs, preserving 
the body, eliminating poisons, and gathering for 
him the pure essence of life; but when his sinning 
against nature has made his case hopeless in view 
of the original purpose, then the Divine within him 
unites with the adverse forces to tear down the 
organism and thus to destroy him. Now bear in 
mind the following: Appetites and passions create 
desires; by means of the reasoning faculties, desires 
create beliefs of which the soul-consciousness, the 



32 THE GOAL OF LIFE 

divine-life within, makes a law, the law of the 
individual life. This law is the religious faith 
and when it is established, the 'conscience justifies 
everything in accordance with it and condemns 
everything contrary to it. Consequently conscience, 
which the world and especially the church have 
relied upon as a guide, becomes a guide in its re- 
lation only to established beliefs. 

Take in illustration the story of the Arab father 
whose wife became the mother of a beautiful female 
child. According to his religious belief, the child 
must be destroyed as it was not among the number 
that it was lawful to preserve. But the child was 
very beautiful and the mother persuaded the father 
to allow it to live. As the years went on, however, 
his conscience pricked him continually and as the 
child neared maturity he could no longer endure 
the condemnation of conscience and consequently 
put the girl to death. Had he been a Christian, 
he would have considered this act a great crime 
and his conscience never would have forgiven him, 
but with the Arab, the case was reversed. 

Now the question arises: If this life, this source 
of the intuitive and higher mentality, this producer 
of all mind, is one with God the Creator of all 
things, why should it impress one in a certain di- 
rection and another in the opposite direction? The 
answer is, in order that the creative-purpose may 
be worked out in nature, and individual experience 
become knowledge from which to form a law more 



CONSCIENCE 33 

and more correct, a law finally in harmony with 
divine law, a law according to the nature of the 
God of the universe. 

In order that man may realize that he only is 
responsible for every act of his life, he must be at 
liberty to commit error and to suffer the result of 
it, and to do right and to enjoy the benefits arising 
therefrom. God, the Source and Essence of his 
life, leaves him free to experiment with all the 
laws of his nature. When a man makes a law 
which he decides is good, the good is such in view 
of his purpose, in view of the object desired. And 
the divine-life within impresses the consciousness 
with the thought of error when he does those 
things which are contrary to his own law, the law 
under which he is working for the accomplishing 
of his purpose. For good is that which does good 
in view of a purpose. Conscience admonishes in 
accordance with these facts so that the man is able 
to centralize all his powers in whatever direction 
he chooses. 

But if the law man makes is not in harmony with 
the Divine Purpose, with the trend of universal 
creation, he not only meets many difficulties in his 
way, but at the end he will find that he has built 
his house upon the sand, that he has built a struc- 
ture that must be destroyed. Thus while God, the 
Source of life, serves man's will faithfully, yet at 
the same time man himself is made responsible for 
the result of every act. By this means man is 



34 THE GOAL OF LIFE 

made conscious of his true need and awakened to 
an eager pursuit of knowledge. 

By reason of the great diversity of human life, 
there is necessarily a great diversity of individual 
conception of truth, but nevertheless there are 
general laws which all thinking intelligences can 
recognize and do recognize when presented in an 
orderly form; and these laws furnish a foundation 
for correct reasoning. 

The apostle states that ' 'all men are members of 
one body and that each is a member in particular/ ' 
That each man does represent a function of the 
human organism is undoubtedly a truth, a truth, in 
accordance with which, when the great founda- 
tion principles of true knowledge are presented and 
accepted, every one will take up some specific line of 
activity according to his function in the grand body, 
and will carry out some particular phase of truth 
peculiar to his own mental formation. Neverthe- 
less, it will be truth because it is based upon 
demonstrable facts, facts that underlie all truth. 
Thus it will take all members of the body of human- 
ity to grasp, comprehend, and ultimate all truth. 

But surely we have reached a stage of develop- 
ment when the fundamental, the underlying facts 
we are presenting, may be known and made the 
corner-stone of the grand temple of knowledge. 
We therefore hope that this little volume may aid 
in bringing to the mind of the reader great general 
facts, or even that it may suggest the necessity of 
the knowledge of such facts. 



CHAPTER V. 

EVOLUTION. 

There are many difficulties in the way of the uni- 
versal acceptance of evolution as an established fact, 
as an obvious law of nature; and, at the foundation 
of these difficulties, is the Christian belief, which 
underlies our civilization. 

The Christian world has believed it to be a literal 
fact that in six days God created the world and 
everything in it, and then ceased from the work 
of creation. Recently, however, there has been 
such an accumulation of evidence disproving this 
statement that the majority of thinkers are rejecting 
the old form of belief, and it is now generally 
accepted that, in place of six days, we must un- 
derstand six periods of time— cycles. This is in 
accord with the words of the Christ who, when he 
was rebuked for working on the Sabbath day, 
replied, "My Father worketh even until now, and 
I work.' ' (Johnv. 17.) 

If God had not ceased from his work at the time 
of Christ, we have no reason to think that he has 
ceased at the present time. On the contrary, we 
see progression all around us, in every department 



36 , THE GOAL OF LIFE 

of life. If a nation ceases to progress— renew its 
life and constantly unfold higher characteristics— 
it soon perishes and passes away, and the indi- 
vidual is subject to the same law. We have but to 
look back fifty years to see the marked progress, 
not only in science, art, and mechanics, but in 
the actual brain-power and organic quality of the 
people. 

Another difficulty in the way of accepting the 
theory of evolution is, that the work of archaeolo- 
gists has revealed indications of a high state of 
civilization which antedates history. It has been 
urged— and we think reasonably— that there are 
evidences of an early civilization more advanced 
than our own. We should remember that there 
are a few isolated cases in which even the American 
Indian has obtained knowledge of certain things 
that we do not possess, and certainly more should 
be expected of old nations that had reached a com- 
paratively high state of civilization. 

RACIAL EVOLUTION 

It has been said, and it is a historic fact, that 
"the star of empire westward takes its course." 
We have before us to-day the great, old nation 
of China, embodying the civilization of a remote 
period. Next, in order of time and place, come 
India, Egypt and the countries east of the Med- 
iterranean—Palestine—where our Lord gave the 
revelation of the Christian religion. This religion 
has traveled westward over the continent of Europe 



EVOLUTION 37 

until it has reached the Atlantic coast, and has 
crossed to America, where its light shines from the 
Atlantic to the Pacific, the dawn of which is begin- 
ning to break over China and India. 

Again, civilization in its nature is cumulative; 
like the winding of a thread upon a ball, as, in a 
sense, it overlaps itself, it buries beneath the sur- 
face the old, only that it may establish the new 
upon ever higher ground. 

When we look for an immediate cause for the 
successive rise and decadence of nations and their 
civilization, we find that each nation, having reached 
in its turn a comparatively high state of devel- 
opment, probably as high as it was capable of 
reaching, was overcome and destroyed by nations 
less advanced than itself. For history makes the 
fact clear that, as man ascends in the scale of 
development he sees the folly of war, combat, and 
struggle. He tires of struggling and arranges an 
order of peace, and thus soon loses the ability to 
protect himself, when the lower races come in and 
destroy him. 

We also find that the civilization of a nation has 
been led out always by some special principle. In 
the case of the Greeks it was the love of beauty 
and the perfection of physical manhood. We may 
say that art was the center of their civilization. 

With the Romans it was conquest and love of 
power, which degenerated into self-indulgence and 
oppression, until finally they lost their power and 
fell. 



38 THE GOAL OF LIFE 

The center around which the civilization of Egypt 
gathered, was magic, the laws of nature, the psy- 
chic forces in the human family. 

Thus, could we possess the history in detail of 
every nation that has risen and fallen, we should 
find that, like vegetable life, each possessed its own 
specific quality. Each grew and matured a special 
quality of mind which, like the husk of the grain 
of wheat, enveloped some great truth, and when 
maturity came and its work was accomplished, the 
nation passed away as a form of vegetable life 
that had borne its ripe fruitage. 

However, we find that the civilization of the 
present age has reached a point where science and 
mechanics have obliterated space and, in a sense, 
time. The whole world, the ancient and the modern, 
is rapidly being spread before the public gaze, and 
our race of to-day is eagerly gathering all the grains 
of wheat, the great central truths that have ma- 
tured in the mind of civilizations from earliest times 
throughout its successive stages to the present. 
Libraries, so ancient that history has no record of 
the people that made them, are now being un- 
earthed. Nations, so far removed in the dim 
twilight of the past that we have no means of 
knowing the time of their existence, are now pre- 
senting the very details of their domestic life to 
our scrutiny. All these things demonstrate the fact 
that the race has now reached a state of develop- 
ment where it feels the need of, and consequently 



EVOLUTION 39 

is about to gather, the ripe fruitage of all ages. 

The race is delving into the quarries of the pres- 
ent and of the past, that, from the work of the 
hewers of all nations and all times, it may construct 
a temple of knowledge transcending Solomon's in 
all its glory, transcending anything that has ever 
existed upon the planet. 

While the accumulating of knowledge has been 
going on so rapidly during the last century, the 
mind of the scientist has been intently fixed upon 
material manifestation. He has searched wisely 
and diligently for causation in every physical direc- 
tion, until he has reached the last residuum of 
matter, a mere ' 'point of force," and he can go no 
further until he recognizes the source and nature 
of this force. 

As there are small cycles of national development 
and race development, so there are great cycles of 
world development— planetary cycles. If we had 
a history of the Grand Cycle preceding the present 
one— ' 'the elder world" (ii. Esdras vii. 13), to which 
there are numerous incidental references in our 
Bible and of which the sacred books of the East 
speak so positively, then we should find that, while 
its people reached a high J state of maturity and 
spirituality, they were a race-round lower than the 
present humanity. 

EVOLUTION OF THE PLANET 

Modern scientists run back in the history of the 
earth to the time supposed to have existed when 



40 THE GOAL OF LIFE 

the planet was nebulous matter floating in space, 
and there they must stop; for, in following theories 
relative to the formation of the earth, many of 
them ignore the idea of a God, a Creator, and say 
that everything is the outcome of natural law. In 
the very presence of a disaster like the recent 
earthquake in San Francisco, even the clergy unite 
in saying that God had nothing to do with it, that 
it was simply a natural phenomenon. This is as 
much as to say that God has nothing to do with 
the affairs of nations or of men, that natural law 
and the phenomena of nature are all there is. They 
do not think sufficiently to ask what is meant by 
natural law. 

It is true that everything follows a certain se- 
quence—cause and effect run through everything 
that we know. But let us trace back a little 
further. Let us turn the telescope upon space. 
Way out yonder we see a nebulous mass, bright 
and luminous as a flaming sun, but, as we carefully 
observe it, we find that we can look through it at 
some great sun in the far distance, as if the nebula 
were but a thin veil over the face of the star; thus 
proving beyond question that this nebulous matter 
is what has been denominated luninous gas. 

Many theories have been advanced concerning 
this luminous substance, and many have concluded 
that it is gas heated to great intensity. At the 
same time they tell us that it is floating in a medium 
a hundred, if not a thousand times colder than the 



EVOLUTION 41 

temperature at the north pole. But no one has 
attempted to tell us why this luminous gas inter- 
penetrated by and floating in such cold can remain 
heated to the intensity claimed. They may philos- 
ophize and try to explain how it is possible for 
intense heat to be retained when interpenetrated 
and surrounded by intense cold, but the fact 
remains that nothing that is known to man makes 
it possible for a cloud of gas to remain heated for 
one second in a medium so contrary to heat— to 
say nothing of the untold years that it is supposed 
to have remained in this state. 

In order to account for its luminosity under such 
conditions, we must look for something beyond the 
experience of every-day life. The recent discovery 
of radium, however, evinces the fact that it is 
possible for an element of nature to remain in a 
luminous state, and actually heated to a certain 
degree, which even the cold of liquid air cannot 
extinguish. Is this new-found element on the 
borderline between Spirit, and the natural world? 
If we interrogate the Bible, we find there numerous 
accounts of visitations from the spirit-world, some- 
times in a flame of fire, as God appeared to Moses 
in a burning bush, and the bush was not consumed. 
At other times, the person of the visitant was said 
to be as shining as the light, or as bright as the 
sun. When a Holy One from the spirit- world enters 
a man's presence, though it be in the darkness of 
the night, in the darkest room, the darkness is at 



42 THE GOAL OF LIFE 

once dissipated and all is bright and luminous. 
The luminous brightness is not seen merely with 
the spiritual eye but with the natural eye as well. 
We read that God is Spirit and dwells in the light 
that no man can approach. Again, the assertion 
is emphatic that by the word of God the worlds 
were made, and surely we cannot believe that God 
created something from nothing, therefore God 
created from himself. And this nebulous matter 
of which worlds are formed is the substance of 
spirit, a substance which is the emanation of a 
thought of Divinity. 

We think, form conclusions, and when the con- 
clusions are reached we express them in words and 
acts. When we say that we express them, we 
mean that there goes out from us the thought- 
form. In like manner, when, in connection with 
the other creative words, the Eiohim said, "Let us 
make man/' the thought was formed in the mind 
and sent out into space. The substance of his own 
great nature appeared luminous and bright— as the 
body of an angel— which scientists call "cosmic 
gas." As this cosmic gas was a thought of Divin- 
ity, its mind power became what is known as the 
laws of nature, and, in the aeons of time, formed 
our earth, and has carried forward evolutionary 
development of individual organisms, step by step, 
to the present time. 

Here we are met by two apparent discrepancies: 



EVOLUTION 43 

First, that Spirit is invisible to man. Second, that 
planets are born from their parent suns. 

Both of these objections resolve themselves into 
one, and in reply it may be said that, if God cre- 
ated the world and what is in it from himself, and 
if God is Spirit, then all that is must be a condition 
of Spirit. Man, the product of that Creative Mind, 
is able to recognize through the five senses that 
only which is upon a plane similar to his own. 
Therefore, as the Spirit appears to us in the crea- 
tion of worlds, it first manifests itself as light, 
and also as heat, because of the intensity of its 
vibration. Thus it is in this form that the word of 
God appears in the very beginnings of material 
substance. 

In regard to the second objection— that God can- 
not be the creator of worlds if they are born from 
their parent suns— it may be further suggested 
that, if God is the Producer of all things, the Life 
and Substance of all substance, the Soul of all 
souls, then wherever God works there is form and 
function. Worlds and suns are in form, and their 
inhabitants that have become the embodiment of 
Spirit, the Elohim, are his function. God works in 
man and woman in the creation of offspring, and 
should we deny that he is working in the creation 
of worlds through their parent suns? 

JOINT EVOLUTION OF PLANET AND RACE 

The purpose in the creation of the planet, as an- 
nounced in the account of Genesis, was to make 



44 THE GOAL OF LIFE 

man in his image and like God. If, therefore, this 
was the purpose in the thought— the word, which 
became the creative law in all nature— then it is 
obvious that all things must move together toward 
the accomplishing of the one definite object. Even 
the old philosopher, Plato, saw the image of the 
thought of Divinity, as a man stretched in the 
heavens. And to-day it is a demonstrated fact that 
the tendency of all creation, of all growth and de- 
velopment, is toward man. 

This being so, we see man, the most perfect 
manifestation of creative law, a conscious, think- 
ing, voluntary existence. The religionist says that 
man is a special creation. Science says that man is 
the product of the creative laws of the earth. Both 
are right, for although we read in the revelation 
that God said "Let us make man/' and that he 
made man, yet this was in connection with, and a 
part of, the creative words from which the worlds 
were made. (See Genesis i. ) 

Man is a special creation because he is the special 
purpose and the result of all creative law. The 
apostle said, "For we know that the whole creation 
groaneti and travaileth in pain together until 
now. And not only so, but ourselves also, which 
have the firstfruits of the Spirit, even we our- 
selves groan withLi ourselves, waiting for our 
adoption, to wit, the redemption of our body" 
(Romans viii. 22, 23). Yes, truly, the whole crea- 
tion travaileth, and this travail of nature is to 



EVOLUTION 45 

bring forth man. The spirit of life in the grass 
to-day will be the man that will walk the planet 
in the far-off to-morrow. But the fact is not 
changed— man was created by the thought of God, 
and so was the world, and the two are conjoined 
as one. 

There is within man an instinctive recognition of 
his Source and destiny. The tendencies of his unbi- 
ased nature are toward God and his likeness. It has 
been closely observed and well said that, from his 
incipient s'ages of development, man has been a 
religious being. A race of savages scarcely has 
been found so low in development that they have 
not had some form of religious worship or recog- 
nition of God, the Source of their being. 

At the present time, however, as a result of his 
selfishness, self -gratification and intellectual ego- 
tism, man has so completely turned his back upon 
God and divine law that he has begun to repel the 
very fountain from which he derives his life. The 
effects of this discordant condition of man and his 
repellent attitude toward the Source of his life are 
obvious. He, being the ultimate of planetary law, 
is in position to dominate all nature, for the de- 
clared purpose was ' 'Let them have dominion over 
all the earth.' ' From a physical standpoint, the 
dominion of man over the earth is even now being 
recognized, but the materialistic tendencies of the 
race have prevented a recognition of the fact that 
the passions, emotions, desires, together with the 



46 THE GOAL OF LIFE 

loves and hates of the people, are a controlling 
principle producing its effect throughout creative 
manifestation. 

Man is the mind-center of the planet and his 
body is one with the earth elements, joined to them 
by the mental currents that formed all things, 
therefore, as the bodies of the race have become 
diseased through perversion, disease and disturb- 
ance have entered also into the very life-currents 
of the earth. And we may reasonably expect 
volcanic eruptions; earthquakes, producing great 
destruction; fires, becoming fiends, refusing to be 
quenched by ordinary methods; storms and cy- 
clones. We may expect the earth to manifest the 
same conditions that our own bodies manifest when 
suffering from different phases of what we call 
disease; and if this should continue the very con- 
dition of the planet will cause death— dissolution. 

If the perversion of man's nature diseases and 
destroys the planet, the reverse must be also true; 
that is, divine order and harmony manifested in 
the individual are a saving power to the earth. 
Our Lord recognized this law when he said to his 
followers, "Ye are the salt of the earth: but if the 
salt have lost its savor, wherewith shall it be salt- 
ed? it is thenceforth good for nothing, but to be 
cast out and to be trodden under foot of men. ,, 
(Mat. v. 13.) 

We are told in the Revelation of Jesus Christ, 
sent to John on Patmos, that there are to be 



EVOLUTION 47 

144,000 of the first ripe fruit of the earth, who are 
to be gathered and brought into perfect oneness 
and harmony with God, and to be made priests and 
kings unto God and reign on the earth. As the 
Spirit said to Obadiah, "And saviors shall come up 
on mount Zion to judge the mount of Esau; and the 
kingdom shall be Yahvah's." 

History, Science, and Revelation point down to a 
time— the present time, or the near future— when, 
notwithstanding the fact that man has forgotten 
God, notwithstanding the diseased state of the 
planet, the upheavals and the destruction of life 
and property, which will almost depopulate the 
earth, there will be a saving power in a people. 
And this people, by the power of unity with the 
mind of God, the Producer of all things, will hold 
the earth as a vital-center, preserve its life, heal it 
of all disease, rejuvenate it, and repopulate it with 
a higher race of men. As Jesus was the great 
healer of all manner of disease, so this body of 
144,000 will become the great healers, not only of 
the interior natures of the people, but of their 
physical bodies, and of the spirit of the life of the 
planet. 

From the foregoing presentation of the ultimate 
toward which the life of the planet tends— that is, 
to bring into manifestation a Godlike manhood 
which is to dominate the earth— it becomes evident 
that a slow growth and unfoldment, evolution, has 
been the process of nature from the beginning of 



48 THE GOAL OF LIFE 

the world to the present time. If this were not 
true the following and many similar questions 
which arise in the mind of the reasonable thinker 
would remain unanswerable; namely: 

If there is a God, why does he permit so much 
anxiety, labor, and sorrow to exist in the world? 
If there is to be a future existence, a paradise of 
joy and peace, why the necessity of these thou- 
sands of generations being doomed to sorrow and 
death? Why did not God in the beginning make 
man perfect, and place him in that paradise; and 
endow him with wisdom, knowledge and under- 
standing, so that he could not fall and plunge the 
race into misery for all these centuries? Why was 
not this kingdom of righteousness, spoken of in the 
Revelation of Jesus Christ— commonly called The 
Apocalyptic Vision— ultimated in the beginning? 

The only answer to such questions is that knowl- 
edge in its very nature is experience. Every fath- 
er and mother knows, that before their sons are 
fitted to go out to meet the world, they must have 
knowledge gained from experience. The Christ 
announced that knowledge of the truth was to be 
the savior (John viii. 32) ; and knowledge can come 
into existence and form, only through multifarious 
experiences in many lives. 

The present exposition of the object and processes 
of evolution has been as condensed as possible— 
merely suggestive of the several lines of thought 
and investigation connected therewith. But, we 



EVOLUTION 49 

think, it is sufficient to make clear the fact that the 
very spirit of the life of the planet has in it a pur- 
pose, an object, and all manifestation of life, all 
activity, has moved steadily toward the ultimating 
of that purpose; namely, to bring into existence a 
Godlike humanity— Emanuel, God with us, God 
manifest in the flesh— angel men, sons of God. 

When we say ' 'angel men" or "sons of God" the 
words are practically meaningless from the world's 
present understanding of God and his angels. It 
is therefore necessary to take a general view of the 
scientific knowledge of the universe and of the 
revelation given to men of God and his angels, so 
that the reader will bear with me if I seem to di- 
verge from the general thought of this work and 
to examine into the material universe, its cause, its 
scope and immensity, its origin and quality, into 
the nature of God, the soul of the universe, his 
manifestation in organic form, as well as the object 
of our existence and the ultimate toward which we 
with all nature are being led. 



CHAPTER VI. 

OTHER WORLDS THAN OURS. 

A subject of so vast proportions as the title of this 
chapter indicates, naturally suggests exhaustive 
study of the investigations of scientists, ancient 
and modern; but for the sake of brevity, and be- 
cause the conclusions of ancient philosophy are not 
accepted in our time, we omit its consideration and 
confine ourselves to an examination of a small por- 
tion of modem investigation. 

The unity of opinion, however, on the part of 
our modern scientists and the fact that their in- 
vestigations are accessible to every one, make it 
unnecessary to quote from them, more than just 
enough to show that the truths we are about to 
present are in trend with the scientific mind of 
the day. 

It seems that the only objection science has to 
offer to the theory that the planets are inhabited is 
that the conditions existing upon them make life, 
as we know it, impossible. They object that upon 
certain of the planets, and especially upon the sun, 
there is an absence of the conditions that make life 
possible upon our own earth. But what do we 



OTHER WORLDS THAN OURS 51 

mean by the terms life, living matter, and so on? 
In their investigations, physicists have reached the 
point where matter is reduced to a mere center of 
force, and where heat is only the rale of speed of 
motion in matter. In the light of these facts, can 
the line between living and non-living matter be 
drawn? It has never been drawn, and we are 
prepared to say that it never will be. 

Professor Bose in his book entitled "Response 
in the Living and Non-living," claims to have 
scientifically demonstrated that there is no essential 
difference between animal, vegetable, or mineral 
life. He shows also that metals, like the animal 
organism, can be put to sleep, poisoned, revived, 
and finally killed. 

Thus we are forced to the conclusion that what 
we call matter is a living organism. 

It should be remembered that iron is purified by 
fire, as in fact are all the metals. It does not kill 
the life of iron or steel to put it into the furnace 
and melt it, on the contrary, it seems to bring it 
into a condition where the life-qualities are more a j 
perfectly manifested. And our earth, science tells 
us, has come from a state of incandescence. In- 
tense heat has prepared it to bring forth living 
organisms. Yes, more— the heat is absolutely 
essential to the perpetuation of these organisms. 

It is true that our own life requires what we call 
a moderate amount of heat, but it is well known 
that there are microbes that subjected to a very 



• 



*%> 



52 THE GOAL OF LIFE 

intense heat still live. If life in its diminutive forms 
exists under such conditions, may not the same 
possibility for life exist in more highly organized 
forms? May there not be organisms of intelligence, 
great and mighty minds, whose natural element is 
a heat transcending our imagination? 

The Biblical account states that the three Hebrew 
children were thrown into a furnace heated seven 
times hotter than it was wont, that Nebuchadnezzar 
looking in saw a fourth form like unto a son of 
man, and that the three Hebrews came out un- 
harmed. The Bible also declares that God is a 
"consuming fire;" and while such quotations may 
have no scientific bearing, they at least show that 
Revelation seeks to impress upon our minds not 
only that the cause of all life and being is fire, but 
that fire in itself is more like God than anything 
else that we know. 

This is in harmony with the scientific conclusion 
that every substance originated in fire— the incan- 
descent gas from which worlds were made— and 
may not the Christ have announced a law when he 
said, "I came out from God, and I return to God"? 
If the planets came out from fire, may they not 
return to fire? If God, the Source of all mind, of 
all life, of all action— in short, of all there is— is a 
consuming fire and if the highest angels that the 
earth's inhabitants have ever seen appear as flam- 
ing fire, is it not reasonable to believe that those 
blazing suns that illuminate the heavens are the 



OTHER WORLDS THAN OURS 53 

abodes of high and holy beings whose very sub- 
stance is a flame of fire? 

When we say their very substance is a "flame of 
fire," do not allow your mind to think of fire from 
the standpoint of a child. Science has demonstrat- 
ed that fire is nothing more or less than what is 
called matter in great activity, the atoms of which 
are in violent vibration, and there are evidences in 
human life that the higher the organism the more 
rapid are the vibrations of the life- currents in the 
organism. So that if we allow our reason full 
scope in connection with what has already been ac- 
cepted as Divine Revelation and as the truths of 
science, we may believe, with good reason, that 
all the heavenly bodies are inhabited. 

While inquiring into the facts relative to the 
universe, the reader should remember that the 
search is not merely for the wonderful, but for the 
purpose of confirming and Enlarging our concep- 
tion of God. The answer to the question: 

ARE THE PLANETS AND SUNS INHABITED? 

that naturally arises in the mind, necessarily reveals 
the wonders and greatness of the mind, the con- 
sciousness, the intelligence that we call Spirit, God, 
the Cause of all things. 

Astronomers, in their investigation of the solar 
system, perceive that the larger planets lying 
beyond our own are less dense and, to a certain 
degree, self-luminous, and they inquire, "Is it 
possible for life to exist upon these worlds?' ' Such 



54 THE GOAL OF LIFE 

a question can be answered only by logical deduc- 
tion. 

The best intellects will say: "If we have to con- 
sider these things at all, we must search for the 
most logical hypotheses, and there await until evi- 
dences multiply to assure us of their correctness or 
incorrectness." 

In the absence of inspiration, if men cannot trust 
their reason, there is nothing that they can trust; 
therefore, very little is accepted as fact in regard to 
the systems of the universe. In order to reach 
conclusions by means of the reason, we must first 
examine facts upon our own planet and from these 
facts draw inferences as to what exists upon other 
worlds. 

Turning our attention to our own world and 
traversing the extreme north among icebergs and 
perpetual snows, we find there the Eskimos and 
many forms of animal life; going to the hottest 
part of our globe we find that inhabited; in fact we 
find no place too hot, no place too cold, no place too 
barren— in short, no conditions existing on our 
globe which make life impossible. 

Furthermore, the geologist has been able to turn 
a few pages of Nature's past history, and he has 
discovered the remains of weird and strange crea- 
tures—indeed it is impossible to picture the great 
diversity of vegetable and animal life which has 
been found to exist on this globe— life which it 
would be unable to support under the present 



OTHER WORLDS THAN OURS 55 

terrestrial conditions. He has been able to turn 
pages that extend over millions of years; but he 
has found no period that does not give evidence of 
life. 

Finally, it has been proved that the earth itself 
is a body of life, its very substance is life. Some- 
time we shall know that there is no such a thing 
as dead matter, that all is mind, spirit, or soul- 
substance. 

We believe that the majority of those who have 
studied our system and the universe in general, 
agree with the astronomer Proctor in "Other 
Worlds Than Ours'' when he says, concerning the 
habitability of planets and systems of worlds: 

"I have already spoken of the conclusions to 
be drawn from the existence of the same materi- 
als in the substance of the sun that exist around 
us on this earth. I have shown that we are 
compelled to regard this general resemblance of 
structure as sufficient to prove that the other plan- 
ets resemble the earth, since we have no reason to 
believe that our earth bears an exceptionally close 
resemblance to the sun as repects the elements of 
which she is composed. 

"Since, then, we have reason to believe that all 
the planets which circle around the sun are consti- 
tuted of the same materials which exist in his 
substance, though these materials are not necessa- 
rily nor probably combined in the same proportions 
throughout the solar system, we have every reason 
which analogy can give us for believing that the 



56 THE GOAL OF LIFE 

planets circling around Betelgeux or Aldebaran are 
constituted of the same materials which exist in the 
substance of their central luminary. 

"Thus we are led to a number of interesting 
conclusions even respecting orbs which no telescope 
that man can construct is likely to reveal to his 
scrutiny. The existence of such elements as sodium 
or calcium in those other worlds suggests the prob- 
able existence of the familiar compounds of these 
metals— soda, salt, lime, and so on. Again, the 
existence of iron and other metals of the same class 
carries our minds to the various useful purposes 
which these metals are made to subserve on the 
earth. We are at once invited to recognize that 
the orbs circling around those distant suns are not 
meant merely to be the abode of life, but that in- 
telligent creatures, capable of applying these metals 
to useful purposes, must exist in those worlds. We 
need not conclude, indeed, that at the present 
moment every one of those worlds is peopled with 
intelligent beings, because we have good reason for 
believing that throughout an enormous proportion 
of the time during which our earth has existed as 
a world no intelligent use has been made of the 
supplies of metal existing in her substance. But 
that at some time or other those worlds have been 
or will be the abode of intelligent creatures seems 
to be a conclusion very fairly deducible from what 
we now know of their probable structure. * * * 

"Thus the fact, that the stars send forth heat to 
the worlds which circle around them, suggests at 
once the thought that on those worlds there must 



OTHER WORLDS THAN OURS 57 

exist vegetable and animal forms of life; that natu- 
ral phenomena, such as we are familiar with as due 
to the solar heat, must be produced in those worlds 
by the heat of their central sun; and that works 
such as those which man undertakes on earth- 
works in which intelligent creatures use Nature's 
powers to master Nature to their purposes— must 
go on in the worlds which circle around Aldebaran 
and Betelgeux, around Vega, Capella, and the blaz- 
ing Sirius." 

Professor Proctor's reasoning here is good so far 
as it goes, and we believe meets with general 
approval. His reasoning, that the fact that these 
instrumentalities of use exist is in itself an evidence 
that there are intelligences to use them, is good, 
because all who have given thought to Nature's 
methods see that use determines all qualities, wheth- 
er good or evil, and that nothing exists in this world 
that has not a use; and if there is an intelligent 
Creator it certainly would impeach his intelligence 
—it even impeaches the intelligence of a man- 
to be constantly producing useless things; only 
an idiot would sit and work continuously when no 
object or use could be accomplished. 

When an intelligent man is employed in work he 
seeks to serve a use. Is God less intelligent than 
man? Has he created millions, untold millions of 
worlds and systems of worlds, that have no use? 
Can we imagine that these untold millions of 
worlds exist only to beautify our little grain of 



58 THE GOAL OF LIFE 

sand? Such thoughts are unworthy of intelligent 
beings. 

No doubt the present theory— that the sun is an 
incandescent mass, because the solar rays on strik- 
ing the earth generate heat— is destined soon to 
be superseded by one more worthy of the intelli- 
gence of our day. Professor Proctor says: 

' 'We know that the sun is the sole source whence 
light and heat are plentifully supplied to the worlds 
that circle around him. The question immediately 
suggests itself: Whence does the sun derive those 
amazing stores from whence he is continually sup- 
plying his dependent worlds? We know that, were 
the sun a mass of burning matter, he would be 
consumed in a few thousand years. We know 
that were he simply a heated body, radiating heat 
and light continually into space, he would in like 
manner have exhausted all his energies in a few 
thousand years— a mere day in the history of his 
system. Whence, then, comes the enormous sup- 
ply of force which he has afforded for millions on 
millions of years, and which also our reason tells 
us he will continue to afford while the worlds which 
circle around him have need of it— in other words, 
for countless ages yet to come?" 

The recent discovery of radium has already sug- 
gested to many astronomers, that our sun and all 
the suns of the universe, may be luminous from 
another cause than fire— as fire is generally known 
—that there is a light that has the appearance of 
fire, like the burning bush that burned, but was 



OTHER WORLDS THAN OURS 59 

not consumed, which Moses saw when he was com- 
missioned to deliver Israel from bondage. 

That which is called fire has been a mystery 
through all time, and is as much a mystery to-day 
as it was in the days of the fire worshipers, yea, 
more of a mystery to-day, for the child-race lived 
so near to nature that the thought formed in its 
brain was by virtue of the Universal Mind, and 
came nearer the truth, in many respects, than the 
mind that has shut itself against everything that 
cannot be demonstrated in the physical. 

When our philosophers have fully accepted the 
fact that the so-called blazing suns are not blazing 
with consuming fire, but with an illuminating 
property which perhaps will always be beyond the 
power of the deepest research to fathom, then their 
theories will be reversed. Revelation says that 
"God is a consuming fire," so that until they are 
able to comprehend something of God, they can 
never fully comprehend the cause of light. 

We repeat, when philosophers are able to grasp 
this thought they will find that in reasoning from 
analogy concerning nature's methods they will need 
make no leaps. Evolution is generally accepted as 
the universal law. It is certainly the law of all 
things that we know on earth. Gradual develop- 
ment seems to characterize everything that exists. 
It is said that, * 'Every generation becomes weaker 
and wiser." As mind develops in the man the 
physical strength and avoirdupois lessen. 



60 THE GOAL OF LIFE 

Everything points to the truth of the statement 
in Revelation that all growth— evolutionary process- 
es—is carrying "the whole creation" onward and 
upward toward the likeness of its Cause, and if 
the first Cause of all things is Spirit, and the tend- 
ency of all things is toward Spirit, then it follows 
that the avoirdupois, the density of substance, 
must decrease, as, not man only, but worlds go on 
in their process of refinement and spiritualization. 

There is a marked difference between the organ- 
isms of the lower races and the organisms of the 
higher; and we know too that there is a marked 
difference in the light that shines from the face of 
one of a highly intellectual organism— especially 
when the mind is clear and active and everything 
in the body is at its best— and in the light from 
the face of a lower type. A natural light shines 
forth from a highly spiritualized face, a light that 
is not imaginary but real, a light that anybody that 
is in the habit of observing can see even from a 
distance. 

Some years ago I called on a friend who, on my 
arrival, was not at home, but soon after he came 
in and stepped from the hall into the back parlor. 
I was sitting in the front parlor by the window 
and, as he looked in while taking off his overcoat, 
I said to his wife: "What is the matter with Mr. 
B?" She inquired why I asked, and I replied: 
"His face is so dark." She then informed me 
that he had been out on business in which there 



OTHER WORLDS THAN OURS 61 

was much trouble and anxiety. All this had cast 
over his face a shadow, a darkness so marked that 
it could be seen the length of the room. Probably 
all who are observant have noticed that a condition 
of anxiety or disappointment throws a shadow over 
the face, making the countenance actually shadowy 
and dark. 

If, then, in ordinary life, a state of mind illum- 
inates or darkens the countenance— and many 
readers will bear witness to this statement— is not 
this fact at least a suggestion that the more highly 
developed the soul, the greater the luminosity that 
emanates from the body? 

We are told many times in sacred history that 
celestial visitants were shining as the light, in 
some cases so bright that they could not be looked 
upon. Development means the increasing and the 
intensifying of the life energy, which beyond a 
certain point reaches luminosity. The fact that 
development and spiritualization are always ac- 
companied by illumination has been accepted by 
all spiritually developed men, and by those who 
know something of mature souls that have passed 
into the spirit- world; and from the evidence that 
we have been able to gather we have come to the 
conclusion that as worlds age and develop, they, as 
well as their inhabitants, become more spiritual- 
ized and luminous. 

We reason that there can be nothing born, noth- 
ing come into manifestation without a parent, let it 



62 THE GOAL OF LIFE 

be plant, animal, or man. In continuing the analogy 
we are forced to the conclusion that there is a 
parental source for every world, and if worlds 
have a parentage, then we necessarily reject the 
1 'Nebular Hypothesis'' so far as it relates to the 
formation of worlds independent of the sun around 
which they revolve. If worlds form from nebulge 
in space without any parental agency, then we 
conclude that life may be born on our planet without 
the agency of parentage; in fact we are left open 
to accept almost any theory. It is not so unreason- 
able to suppose that a mother could bring forth a 
child without a father as to believe that a world 
can be formed without a father or a mother. 

On the other hand, it is evident that worlds are 
ruled by the same law that governs individuals, 
that our sun has brought forth and thrown into 
space a system of worlds, and that some of these 
worlds have begun to have a family of their own. 
It is not known that the younger planets— that is, 
Venus and Mercury— have moons. But Earth has 
one child, the moon; Mars has two; Jupiter, seven; 
and Saturn, ten. So we conclude that as worlds are 
born from their parent- suns they are less in size, 
denser, and more opaque, and need the more direct 
rays of their parent- sun for growth and maturity. 
But as ages roll on, these worlds grow and become 
more self -existent, more refined and luminous, and 
organize for themselves a family of worlds, shed- 
ding their light upon their children's life. 



OTHER WORLDS THAN OURS 63 

Thus is carried forward the work of birth and 
development in all systems of suns and worlds, and 
if it is a law that the progress of every world is 
from density and opacity to refinement and lumin- 
osity, then the astronomical observations that many 
of the suns floating in space are less dense than 
our sun, and that the outermost planets of our 
solar system are less dense than the inner planets, 
are undoubtedly correct and substantiate our con- 
clusion. 

We believe it is generally accepted that light is 
due to a certain speed of electric vibrations. We 
have been led to say that light is life in motion, 
and light on one plane of existence is darkness to 
another. 

For instance, we have animals and birds on our 
planet at the present time that evidently never saw 
the sun. The light of the sun to them is darkness. 
A good illustration of this is the owl. The owl 
may be sitting upon a fence or the limb of a tree 
and if the sun is shining brightly you may approach 
him and he is apparently blind, but as the shadows 
begin to deepen he begins to see a little, and when 
total darkness reigns he sees plainly. This is not 
only true of the owl but of many insects, birds and 
animals. 

This is at least a suggestion of the following 
general law; namely, that when a world is born 
from its central sun it receives its light and heat 
from that center and that it cannot even see light 



64 THE GOAL OF LIFE 

emanating from a higher center, nor feel the heat 
from a higher center, for the vibrations of that 
higher center cannot touch it. We believe that 
if there were inhabitants on our moon that the 
earth would be to them a sun and that they would 
have no consciousness of our sun. 

The same would be true of all the satellites of 
Mars, Jupiter and the other planets. We see the 
sun and feel its light and are dependent upon its 
emanating life for our existence, because it is our 
parent, and we believe that when the inhabitants 
of the earth have developed to a higher plane of 
existence they will begin to see shining worlds in 
space that now are entirely invisible to us; suns 
and systems so glorious and bright, so refined and 
ethereal that their emanations do not touch any- 
thing that belongs to us and therefore we know 
nothing of their existence. So that there may be 
suns immensely greater and brighter than our 
sun even nearer to us than our sun and yet we 
know nothing about them. 

Again we quote from Professor Proctor's book 
entitled "Other Worlds Than Ours: ,, 

"Or if we estimate Jupiter rather by the forces 
inherent in his system, if we contemplate the enor- 
mous rapidity with which his vast bulk whirls 
round upon his axis, or trace the stately motion 
with which he sweeps onward on his orbit, or 
measure the influences by which he sways his noble 
family of satellites, we are equally impressed with 



OTHER WORLDS THAN OURS 65 

the feeling that here we have the prince of all the 
planets, the orb which, of all others in the solar 
scheme, suggests to us conceptions of the noblest 
forms of life. The very symmetry and perfection 
of the system which circles around Jupiter have 
led many to believe that he must be inhabited by 
races superior in intelligence to any which people 
our earth. The motions of these bodies afford in- 
deed to our astronomers a noble subject of study.' ' 

If the course of all worlds, as well as the course 
of their inhabitants, is from the grosser to the finer, 
then the inevitable conclusion is, that the sun, our 
parent world, must be a planet in a state of devel- 
opment so far beyond, so much more spiritualized 
than our world, that its light is spiritual fire, and 
if our central luminary has been born from another 
world, we may expect that the parent of our sun is 
as much beyond our sun in luminosity, refinement 
and spirituality, as our sun is more luminous than 
our earth. Following the same analogy leads us to 
say that the parent of our sun must have a parent 
from which it was born and that it is also tran- 
scendently more refined and spiritualized than its 
child. If worlds are born from their parents and 
become luminous suns, their density decreasing, or, 
in other words, if they become more refined, then, 
by an ever increasing ratio we may trace on, on, 
infinitely on, from child to parent in world-life, 
until worlds become so refined and attenuated that 
they are, so far as we are able to discern, imma- 
terial. 



66 THE GOAL OF LIFE 

It also follows from the mutual relation of a plan- 
et and its people that, as those luminous worlds 
unfold and develop, so their inhabitants unfold 
and develop, becoming- together more refined and 
luminous; and as this refinement and spiritualiza- 
tion is the law of growth, there necessarily is a 
point where these immense worlds, with their in- 
habitants, become invisible— even spirit- substance 
to our comprehension. 

And if worlds have existed from all eternity, 
then it necessarily follows that all space throughout 
the immensity of the universe is filled and inter- 
filled with worlds and systems of worlds, each 
governed by its own law, and each becoming high- 
er, and still higher, more spiritual, and yet more 
spiritual, fine and ethereal, so that our solar system 
may be floating through a body of immense worlds, 
so refined, so spiritualized, that we have no con- 
sciousness of their presence, nor they of ours. 

Thus the manifestations of God, Spirit, are with- 
out limit, as to extent and planes of existence. 
Here our finite thought ends, but we see that there 
is no place where there is not an expression of God, 
a body formed by that Spirit that is omnipresent, 
who is the formless mind and will of all universes: 
formless, yet forming all things; expressionless, 
yet organizing forms to become the expression of 
his own great mind; and thus we find ourselves 
thinking of God, Spirit, Formless-Substance, con- 



OTHER WORLDS THAN OURS 67 

tinually forming and expressing himself through 
the forms that he has made. 

ADDENDUM. 

We quote from the Literary Digest (N. Y. Nov. 
10, 1906) the following excerpts from the work of 
Prof. Kirschmann and comments, as they furnish 
interesting thought on the line of the foregoing 
chapter. 

"Life In Other Worlds/ ' 

1 'The probability, or even the possibility, of life 
in other worlds than our own is denied by the vet- 
eran English scientist, Dr. Alfred Russel Wallace, 
in his book on "Man's Place In The Uni verse/ ' 
This opinion is vigorously combated in a pamphlet 
reprinted from the Transactions of the Royal As- 
tronomical Society of Canada (Toronto, 1906), by 
Dr. A. Kirschmann, professor of philosophy in the 
University of Toronto. Space forbids allusion to 
all of Dr. Kirschmann' s arguments, but he makes, 
in particular, an ingenious use of the hypothesis of 
the relativity of things, which is worthy of notice. 
To the relativity of magnitudes, for instance, he 
will admit absolutely no limit, and he therefore 
maintains the possibility of living beings so huge 
that every molecule of their bodies is as great 
as our solar system, or so small that countless 
hosts of them may dwell together on one of our 
molecules. 'Perhaps/ he says, 'the whole galac- 
tic system is nothing but one cell of an immense 
organism. ' To one who holds this view of matter 



68 THE GOAL OF LIFE 

and life, arguments designed to show that there 
are no human beings on Venus or Mars are evident- 
ly inadequate. Says Professor Kirschmann: 

'We must not forget that the greatness of the 
universe known to us is only relative. The law of 
relativity of all magnitudes is not a speculation, 
but a fact which is given with every experience, 
and which can be verified at any moment. But we 
have become accustomed to close our eyes to it. 
There is nothing absolutely great or small in the 
world; and the mathematical conception, so much 
indulged in, of the approximation to zero is one of 
the worst fictions which human intelligence ever 
invented. There can be no part of substance or of 
empty space though ever so small, which, regarded 
from another standpoint, is not a large part of 
matter or of space. Consequently, a single mole- 
cule of chalk with its atoms of calcium and oxygen 
and carbon— these again consisting of millions of 
ions, and those again of sub-ions, and so on ad in- 
finitum— m&y be a whole solar system again with a 
central body, and planets and satellites, containing 
life in many forms, but for our measure too small 
to be ever perceived. And, on the other hand, the 
whole universe as far as we can fathom it may be 
only a small aggregation of particles or cells of a 
greater and higher organism absolutely unfathom- 
able by us. ' 

1 'Somewhat similar to this infinity of magnitudes 
is the infinity of physical conditions which the 
writer invokes as another argument in favor of the 



OTHER WORLDS THAN OURS 69 

possibility of life in other worlds. The laws of 
nature, it is true, may be constant throughout all 
space and all time— though Professor Kirschmann 
reminds us that even this is not susceptible of 
proof —but the variation of conditions may still be 
infinite. We have no reason to believe that life 
may not be possible under all these variations, for 
all conditions are relative just as magnitude is. For 
every change in temperature, in the intensity of 
gravity, and in the chemical composition of atmos- 
pheres, and for every possible combination of these 
three, there may be a specially adapted organism 
somewhere. Says the writer: 

'Physically there is no such thing as cold. The 
transformation of the uniform series of possible 
physical temperatures from zero to infinite, differ- 
ent only in intensity, into a manifoldness of two 
antagonistic qualities, heat and cold, with even a 
changeable zero-point between, is purely physical. 
If this zero-point can vary for us in the different 
seasons— or on account of after-effects and con- 
trast—we should assume that it can vary consider- 
ably more under other conditions of gravity and 
pressure. It is said that life could not exist on 
Jupiter because its surface is still red-hot. But if 
the zero-point of the sense of temperature of the 
Jovians is shifted for a few hundred degrees they 
will have as pleasant a walk on that red surface as 
we do on the green grass. ' 

'After all, the ordinary notions of physical tem- 
perature as used in cosmology are rather vague and 



70 THE GOAL OF LIFE 

misleading If temperature consists in 

time and space relations of the kinetic or dynamic 
elements of matter, or in changes of those rela- 
tions, then it is clear that the elements themselves , 
no matter whether they are atoms, centers of force, 
ions, or electrons, can not have any temperature at 
all: 

"Even Wallace's contention that life is dependent 
on the presence of carbon, nitrogen, and water is 
not admitted by Professor Kirschmann. Under 
present conditions other elements enter into organic 
combination, and he sees no reason why the relative 
importance of these should not be vastly greater in 
other places and at other times. He would admit, 
perhaps, the possibility of a man made out of iron, 
bisulphid of carbon, and chlorin. He says: 

'To say that life is dependent on the prevalence 
of the four organogens on the surface of a planet 
is again incorrect. They are only the organogens 
under the conditions of heat, gravity, and pressure 
as they prevail on our earth. Under other condi- 
tions of heat and pressure, other substances, iron, 
gold, silicon, may play the role of organogens and 
form compounds with similar characteristics as those 
very complex and changeable chemical (organic) 
combinations which respond with partial or complete 
decomposition to slight stimulation. The neglect 
of this circumstance is the greatest mistake all 
those have made who have hitherto written on the 
subject/ 

' 'To cap the climax, our knowledge of our own 



OTHER WORLDS THAN OURS 71 

relationship to the external world is only relative. 
Professor Kirschmann says of this: 

'There is one more point which should make us 
modest with regard to our statements about what 
is possible in other worlds. We are accustomed to 
think that we are a part of this world— an item in 
space and time. But this is a matter of belief, not 
of knowledge or science. On closer examination 
we find that what we can say with certainty is that 
the whole world as we know it is a part of us— of 
our consciousness. Not that we are in space and 
time— but space and time are in us. They are the 
glasses through which alone we can see. We can 
look through them, but not at them. If we attempt 
to take them off to look at them, we are totally 
blind. What they are objectively we do not know. 
They are the tools with which consciousness works. 
. . . . Time and space are for us the instru- 
ments with which we grasp the world. We have a 
lease of these instruments, and usually a lease for 
less than ninety-nine years. Whether with differ- 
ent mental instruments other worlds may be opened 
to us, whether the evil in this world is real or is 
only a distortion produced by the inadequacy of the 
tools or the imperfection of us who handle them, 
we cannot know in this life. We may discover 
when the lease runs out.' " 



CHAPTER VII. 

THE IMMENSITY OF THE UNIVERSE 

"When I consider thy heavens, the work of thy 
fingers, the moon and the stars which thou hast 
ordained; what is man, that thou art mindful of 
him? and the son of man that thou visitest him?" 

Some little conception, inadequate as it must be, 
of the wonders of the Universal Spirit, the One 
God, the Mind and Spirit that rules all things, can 
be best obtained by making an effort, at least, to 
think of "The Immensity of the Universe." By this 
means we may expand our ideals to something like 
a true conception of the Creator. In doing this let 
us begin with the known and build from that to 
the unknown. 

We suggest, therefore, that you draw a circle 4 
feet, 8 inches in diameter to represent the circumfer- 
ence of the sun. Then, using the same scale, place 
the planets contiguous to each other on the diameter 
of the circle in the order of their relative sizes. As 
correctly as can be measured with a carpenter's 
rule, their diameters are as follows: Mercury, 
three-sixteenths of an inch, Mars, one-fourth of 
an inch, Venus, seven-sixteenths of an inch, Earth, 



THE IMMENSITY OF THE UNIVERSE 73 

one-half of an inch, Uranus, two and one- sixteenth 
inches, Neptune, two and one-fourth inches, Saturn, 
four and five-eighth inches, and Jupiter, five and 
one-half inches. You may approximate the size 
of the sun, when you perceive that all the planets, 
placed side by side on its radius, extend but little 
over half the distance from the circumference of 
the sun to its center. 

You will observe that Jupiter, the giant of our 
solar system, contains thirteen hundred times the 
volume of our earth. We also find Jupiter with a 
diameter about one-tenth of the sun's diameter. 
Further comparison shows the sun with a volume 
1,300,000 times that of our earth. Yet we think 
our earth a very large place, do we not? 

Leaving the confines of the solar system, we now 
enter for our comparisons a vaster field— the stellar 
domain. From a recent article in the Scientific 
American we copy the following: "Epsilon Aurigal 
is supposed to be a double star, the smaller of the 
two is about 350,000,000 miles in diameter and the 
larger one about 850,000,000 miles, or about 400 and 
1,000 times the sun's diameter." With the scale 
used in our comparison of the solar system, let us 
compare Epsilon with the sun. The sun's diameter 
being 4 feet 8 inches, Epsilon's diameter is 4,600 
feet. If we imagine a circle of this size on the 
ground and lay our little chart upon it, we shall gain 
but a faint idea of the size of our earth compared 
with the size of the magnificent sun Epsilon. 



74 THE GOAL OF LIFE 

In order to comprehend relative size more fully, 
we shall make another comparison: On a large 
circle representing Epsilon, let a marble one-half 
of an inch in diameter represent the earth. Now, 
imagine a man on the marble whose size is in the 
same proportion to the marble as a man is to the 
earth. Then, on a ball with the same diameter 
as the circle representing Epsilon, imagine a man 
whose size is in the same proportion to the ball as 
a man is to the earth. 

Or, again, if a man on the planet Epsilon, whose 
size is in the same proportion to Epsilon as man is to 
the earth, should see our large ( ?) planet he would 
doubtless need a microscope to discover man upon 
it. 

We make one more comparison. If the Garden 
of Eden had been on the equator of Epsilon, and 
Adam on being driven out from Eden, had begun 
a journey on a fast express train around Epsilon— 
making the schedule time, usually made between 
New York and San Francisco, about 3,000 miles in 
4 days— and had traveled until now, 6,000 years, 
it would be nearly 4,000 years before he would 
reach his starting point; or, in other words, it 
would take nearly 10,000 years to encircle Epsilon, 
whereas our globe could be encompassed at the 
same rate of speed in 33 days. 

Sirius, the brightest of the fixed stars, is esti- 
mated to be 2,688 times as large as the sun, and 
recently it was discovered to have a satellite whose 



THE IMMENSITY OF THE UNIVERSE 75 

bulk is said to be seven times the weight of our 
sun. 
Again we quote from the Scientific American: 

"The head of Taurus is brilliantly lighted by the 
V-shaped figure called Hyades, whose brightest 
star of the first magnitude is the celebrated Aldeb- 
aran. This star is red and of a deeper hue than 
Betelgeuse. In actual luminosity it about equals 
Sirius, but being much farther away appears less 
brilliant to us. It may be remarked that Rigel [or 
Beta Ononis], according to Newcomb's estimate, is 
immensely greater than Sirius and possibly exceeds 
the sun in light ten thousand times. But its distance 
is too great to be measured with our present 
means/ ' 

The comparing of these great suns to Earth sinks 
our earth to the insignificance of a grain of sand. 
Yet, have we reason to believe that these bodies are 
the largest among the untold millions of worlds 
floating in space? We can form no conception of 
the size of these remote stars, and still less can we 
form a conception of the space which they occupy, 
because the space must be in proportion to the 
bodies occupying it, and because the distances are 
so much greater than anything with which we have 
to deal on earth. 

In our flight across the vast void, the solar sys- 
tem is left behind as an island in space, and we find 
that we have traveled 250,000 times the radius of 
the earth's orbit before we have reached the nearest 



76 THE GOAL OF LIFE 

fixed star, and from it no telescope yet invented 
could reveal a single one of the planets of our solar 
system. Stellar distances are so great that even 
astronomers find it impossible to handle the immense 
numbers, and consequently use the "light-year" as 
a unit of measurement, which is the distance that 
light travels in a year, or about 63,000 times the 
distance of the earth from the sun. 

From terrestrial experiences we have no concep- 
tion of our distance from the sun, and can form 
but a faint idea by comparison. Charles A. Young, 
Professor of astronomy in Princeton University, 
says that an explosion on the sun would be heard 
by us about fourteen years after it actually occurred. 

For years investigations have been made to dis- 
cover whether our sun with its system of worlds is 
not circling around another grander center. Some 
astronomers imagine that they find evidences indi- 
cating that our system is moving in a circular orbit 
around the star Alcyon of the Pleiades. Others 
tell us that the solar system is flying through space 
at the rate of about eleven miles per second toward 
the constellation Hercules, as the stars comprising 
that constellation appear to be spreading out, as if 
we were approaching them. 

Again, an examination of the heavens shows the 
suns grouped together in galaxies, and there are 
evidences that these are in motion, but the distances 
are so immense that it is impossible for finite man 



THE IMMENSITY OF THE UNIVERSE 77 

to obtain positive knowledge of the order of their 
motion. 
Flammarion says: 

* 'To a mind which had the power of abstracting 
itself from time and space, the earth, the planets, 
the suns, the stars would seem to be falling like 
drops of rain from the boundless sky, in every 
imaginable direction, like rain-drops whirled to 
and fro in the grasp of some cyclonic tempest and 
attracted, not by some solid base, but by the at- 
tractive force of each other and of them all; each 
one of these cosmic drops, each of these worlds, 
these suns, is hurried along at such a rate of 
speed that the flight of a cannon-ball is mere repose 
in comparison/ * 

But may not this flying, falling in all directions 
appear similar to a great number of wheels with 
arms extended and revolving in the same direction? 
To one standing at a distance, the arms would 
appear to be flying "in every imaginable direction' ' 
—while some were going east, others would be 
going west, while some were going up, others 
would be going down— in apparent confusion, yet 
at the same time revolving around their centers in 
perfect order. Such is the order of the solar sys- 
tem with its planets and their satellites and we 
may reasonably believe that that is the order of the 
whole universe. That there is an order there can 
be no doubt, because, if these great bodies flying 
through space were not governed by law, they 
would soon be destroyed. 



78 THE GOAL OF LIFE 

In the whole celestial sphere, the number of stars 
bright enough to be seen with the naked eye is only 
from 6,000 to 7,000, whereas, the number visible in 
the great Lick telescope is probably 100,000,000, 
and Professor Young makes the remark that it 
shows stars so faint that it would take more than 
30,000 to make a star equal to the faintest that can 
be seen with the naked eye. 

As to the number of these suns and systems, no 
astronomer can form a conception, for there are 
millions of suns with their systems within the reach 
of a powerful telescope. We are told that there 
are places in the Milky Way where the stars are so 
numerous that within the field of the telescope 
they appear so close together and so small that it 
is impossible to count them; and if within the field 
of the telescope the number is so great that they 
cannot be counted, what can we reasonably suppose 
to be the number comprising our universe? 

But if our mind palls in considering the immen- 
sity of the universe, yet, we must rally our forces, 
and, as the angel said to Daniel, "be strong, yea, 
be strong," for we have been casting a survey over 
our own territory only— comparatively, our own 
door-yard. 

We turn the most powerful telescope into space 
beyond the limit of what is known as our universe, 
and under its powerful eye, little specks of nebulae 
form themselves into universes, remote from ours 
probably by millions of light-years. 



THE IMMENSITY OF THE UNIVERSE 79 

In order to aid the mind in its marvelous fight 
through endless space, we append here from Flam- 
marion's ' 'Wonders of Science' ' a few illustrations 
of the appearance of these far-off universes, which 
are called nebulae. 

Here is our universe with suns and systems of 
worlds so remote that it would take tens of thou- 
sands of years for a ray of light traveling at the 
rate of 186,414 miles per second, to reach the earth. 
Yet it is only one sphere floating in limitless space, 
and beyond it there are other universes with num- 
berless worlds, and beyond these, others, and so 
on without limit to space or to numbers of systems 
of worlds or universes. If there is no limit to 
space, then there is no conceiving the numbers of 
universes filling space; and here we must stop be- 
cause of the inability of mind to grasp infinity.* 

THE CREATOR OF THE UNIVERSE 

Pause to think a moment. What has been your 

*While Prof. Young in his "General Astronomy" speaks disparagingly 
of the hypothesis of other universes beyond ours, yet at the same time he 
says that our universe is disc-shaped. The very fact that he gives our 
universe a form necessarily gives it a limit, for, if we could imagine a 
shape in the waters of the ocean, we would see at once that in doing so 
we would draw limits to separate a portion of water from all the rest. 
So in all thought of form, limitation is at once expressed, and we can- 
not believe that so eminent a man as Prof. Young, or that any of our 
eminent astronomers can believe that this universe, limited by 10,000 to 
20,000 light-years of space, can be all there is in the infinitude of space. 
It would be like the ancients who, we are told, believed that our world 
was the only world in the universe. It would be only a little broader 



80 THE GOAL OF LIFE 

ideal of God, the Creator of all these universes 
and systems of worlds? Is not the thought that 
has filled the minds of men for ages, that of a 
God in the form of a man, larger possibly than 
themselves, seated upon a throne somewhere in 
the universe, capable of creating and ruling these 
immense worlds, entirely inadequate? Can the 
Creator be less than his creation? 
All astronomers and philosophers unite in saying 

thought to believe that our universe is the only universe there is in 
space. Of course, Prof. Young may and probably does limit himself to 
that which he is able to see through the telescope, beyond which he 
knows nothing absolutely. But we cannot but suggest, because of 
reason, that while we do not believe in the nebular hypothesis — that the 
Solar System was formed out of one mass of nebula (gas or star -dust), 
yet that there is that which appears like nebulae through the most power- 
ful telescope there is no doubt. But what would a thousand or a mil- 
lion suns like our sun appear like were they collected in a galaxy and 
separated in the distance of space by a few hundred thousand light- 
years? Would they not appear like a nebula? for our sun is a small one 
and we have no reason to say it is the smallest. There may be numer- 
ous suns no larger than our earth floating out yonder in space; in short, 
there may be a universe floating in space composed of suns no larger 
than Mercury or the planetoids, which would appear through the most 
powerful telescope as mere star-dust or nebula. So that it is evident 
that there is no certainty from what is seen through the telescope of the 
existence of such an element as nebula in space, notwithstanding the 
spectroscope indicates masses of gas, but our sun emits masses of gas. 
Therefore, notwithstanding the contradictions by eminent astronomers, 
we believe that the evidence remains sufficient for the statement that 
these nebulae that are seen in space through the telescope are probably 
other universes remote from our universe and there may be numbers 
of systems smaller even than our universe that would appear as nebulae. 




Double and Multiple Nebulce. 




Annular Nebulcs. 






Stellar Clusters. 




Sy kind pmn>=*it>n nf I'liarlcs Scvilmor' 



Nebula in the Lion. 



THE IMMENSITY OF THE UNIVERSE 81 

that all things in nature are ruled by law, or God; 
as the poet Pope has said: 

"All are but parts of one stupendous whole, 
Whose body Nature is, and God the soul; 
That, changed through all, and yet in all the 

same; 
Great in the earth, as in the ethereal frame; 
Warms in the sun, refreshes in the breeze, 
Glows in the stars, and blossoms in the trees, 
Lives through all life, extends through all ex- 
tent, 
Spreads undivided, operates unspent; 
Breathes in our soul, informs our mortal part, 
As full, as perfect, in a hair as heart: 
As full, as perfect, in vile man that mourns, 
As the rapt seraph that adores and burns: 
To him no high, no low, no great, no small; 
He fills, he bounds, connects, and equals all." 

How great, how incomprehensible, even from 
the point of view of the physical universe, is our 
God! From the physical point of view, man upon 
this little globe becomes, as it were, almost anni- 
hilated—a mere animalcule on a grain of sand. 
Yet we know that man is part of the great whole, 
part of that all-pervading Spirit. 

God is Spirit and God is Love, and that Spirit 
of Love is flooding all these systems of worlds with 
his light and his love; loving and preserving all 
his diminutive children: and Yahveh, the Will of 
the universe, is our God. "In him we live and 
move and have our being." With every breath 



82 THE GOAL OF LIFE 

we draw we inhale that divine-life— the fire of 
God's own supreme nature. As we move through 
space, the eternal substance of Divinity passes 
through us as if we were but shadows, and it is 
only by the regenerate life that we can refine and 
intensify the currents of our life sufficiently to 
touch and to know something of the outermost 
degrees of Divinity. 

If, in addition to what we have just said concern- 
ing worlds and universes, we accept the probabil- 
ity that universes with their peopled worlds have 
been in existence from all eternity and are destined 
to continue to all eternity, and that these people 
are progressing, just as man is progressing at the 
present time on our planet, growing in mind, be- 
coming more and more refined and attenuated 
and spiritualized, what manner of men must exist 
within the limits of these universes at the present 
time? 

With our meager capacity for thought, if we 
should imagine for a moment that our sun was 
once a world like ours, born from a parent and 
inhabited with a people that have been in the 
process of evolutionary development all these hun- 
dreds of billions of years, would we be capable of 
grasping the greatness, the grandeur, and the 
glory of such beings? Would not one of these 
beings on our sun transcend even our highest 
imagination of God? 

Think of men who have lived and grown and are 



THE IMMENSITY OF THE UNIVERSE 83 

still living, growing and maturing on the parent- 
sun of our sun; again, upon its parent, and so on 
to infinity, and yet, all these are sons of God! 
With this thought in mind, can you for one moment 
think of this Almighty God, this wondrous God of 
the whole universe, and of all universes, as having 
been once confined, limited, within the personality 
of a single man?— even the man Jesus with all his 
divinity, his grandeur, glory and power! Reason 
recoils from such a thought. * He was the son of 
God; yes, in a higher and a holier sense than the 
church has understood; He said, "I came out from 
God." Have we not all come out from God? Is 
God not the Life, the Fountain, from which all life 
is organized? Is not God the Potentiality that 
causes the manifestation of law in the universe and 
in all universes? We ask these questions and allow 
the reader to answer them. 

Again, we ask the learned of our day who attrib- 
ute all this manifestation to unthinking- force mov- 
ing in line with "natural law:" Can you conceive 

*The Christian believer will at once ask: Are we not told in Col. ii. 9, that 
"in him dwelleth all the fulness of the Godhead bodily"? Yes, we believe 
that is true, and in a coming chapter on "The Elohim" this thought is more 
fully explained. But we shall say here that the Godhead to whom the 
Apostle referred is identical with the Father of the Lord Jesus Christ, of 
whom Christ often spoke and to whom he called at the time of his cruci- 
fixion, "Eloi, Eloi, lama sabachthani? which is, being interpreted, My 
God, my God, why hast thou forsaken me?" Eloi is the singular form of 
the word Elohim, and one of the Elohim, who are the God of the Solar Sys- 
tem, was personified, manifested in and through the person of the Lord 
Jesus Christ. This will be made perfectly clear in the following chapters* 



84 THE GOAL OF LIFE 

the Cause of all these wondrous systems of worlds, 
the Producer of all the inhabitants of all these num- 
berless universes to be without intelligence? If so, 
whence came the intelligence, small as it is, that 
you yourself possess? If you believe yourself to 
possess intelligence and deprive your Source of the 
same conscious intelligence, are you not unrea- 
sonable?— Certainly you are. You would bring 
something out of nothing. Yes, the intelligence 
that you possess is but the merest shadow, the 
merest point of mind, and its source a thinking, 
knowing, loving intelligence, nourishing all those 
millions of systems of worlds and universes and 
their inhabitants, and organizing centers which are 
mind-organs to carry forward the work of creating 
man in his image and likeness. 

And after all the research and with all the accu- 
mulation of facts regarding the heavens, since the 
remote time of Job to our own wonderful, present 
century, we are still able only to exclaim with him, 
"Lo, these are parts of his ways: but how little a 
portion is heard of him? the thunder of his power 
who can understand ?" 



CHAPTER VIII. 

THE GREAT NAME, YAHVEH. 

We have seen in preceding chapters that the 
physicists have searched diligently into the charac- 
ter and nature of matter from a physical stand- 
point; but in their last analysis, viz., their inves- 
tigations into the molecule, atom, ion, and electron, 
and their deductions that, after all, the smallest 
particles of matter may be only * 'centers of force," 
they have invaded the realm of the metaphysical. 
At this point the physicist stops to look around him 
for a base, a substantial foundation, to which he 
may unite his forces with the metaphysician's in 
pursuit of causation. 

If we assume the task to find that base, that 
center, and herein present it, it will necessitate 
investigations into that broad field of thought that 
has been denominated "Revelation," as well as 
investigations into nature. 

We have assumed the existence of God, of an 
intelligent, creative Mind-power that is able to 
cause to be, and— as we shall see in following 
chapters— to bring into existence mind-centers to 
be the expression of its own nature or, in other 



V 



86 THE GOAL OF LIFE 

words, mind-centers through which this Universal 
Mind expresses itself. 

Theology has gathered around the word "Rev- 
elation" so much debris that it is necessary first to 
clear away the rubbish in order to get at the real 
meaning. Revelation in its essence means simply 
an angel-hand placing in a dark and dangerous 
passage a bright light. From this we assume 
that there is an angel, an intelligent being, who 
would cause us to know that which is necessary to 
be known in order that we may avoid pitfalls and 
dangerous errors, and that our mind may grow 
into the Divine Likeness— into the likeness of its 
Source. 

If we were passing through a dark and dangerous 
passage, and a hand placed there a light, should 
we, like the moth, be so absorbed in the existence 
of the light, that we stumble and fall and perhaps 
destroy ourselves? No, as intelligent beings un- 
derstanding the use of light, instead of looking at 
the lamp we look around us and examine our path- 
way, and the light reveals to us the condition that 
surrounds us. This, then, is an illustration of what 
Revelation is, and all revelation from the beginning 
of the world down to the present time is nothing 
more, nothing less, than a light in a dark place. 
One of the greatest lights that has ever been set 
in this dark world, is the revelation of the mean- 
ing of the great name of God. 

Modern usage gives a mere word- sound to 



THE GREAT NAME, YAHVEH 87 

represent an object, but in divine order a name 
expresses quality. In the meaning of the great 
name of God is the light that illuminates that dark 
passage between the material world and the world 
of metaphysics, or the world of mind. 

The great name of God was known from the ear- 
liest history of man to the time when Moses was 
called to deliver Israel from Egyptian bondage; 
but, like the name of the present day, it was to 
those early people only a word- sound or an appella- 
tion referring to a certain deity. But when Moses 
was commissioned to deliver Israel he was not giv- 
en the name only, but he was given to know the 
meaning also, as we shall see further on. 

The name Yahveh— translated Jehovah a few 
times— occurs many times throughout the Hebrew 
Scriptures and is translated Lord and God. But 
in order to distinguish this the name of God from 
the other names of God in the Authorized Version, 
the translators have nearly always put it in capit- 
als. Concerning the name Yahveh, we give the 
following references: 

"And God said unto Moses, I will be that I 
will be: and he said, Thus shalt thou say unto 
the children of Israel, I will be hath sent me 
unto you." (Exodus hi. 14, Rabbi Leeser's transla- 
tion. ) 

"And God said unto Moses, I am that I am [Heb. 
ehyeh asher ehyeh] ; and he said, Thus shalt thou say 
unto the children of Israel, I AM hath sent me unto 



88 THE GOAL OF LIFE 

you. That this passage is intended to indicate the 
etymology of Jehovah as understood by the Heb- 
rews, no one has ventured to doubt— it is in fact the 
key to the whole mystery. But, though it certainly 
supplies the etymology, the interpretation must be 
determined from other considerations. Jehovah 
must be the third person, singular, masculine, 
future, of the substantive verb hayah to be. We 
accept Yahveh as the more probable punctuation." 
— "Dictionary of the Bible," by Dr. William Smith. 

' 'Although we may not be able to give with per- 
fect certainty the literal meaning of this name, yet 
at least we will no longer designate it by the bar- 
barous form 'Jehovah' (which was produced only 
three centuries ago through Christian aggravation 
of a Jewish superstition), but we will restore its 
real sound Hahve, were it only as a sign that Heb- 
rew antiquity is now springing up among us out of 
the grave of ages, endowed with fresh life." — 
Heinrich Ewald. — ' 'History of Israel," translated 
by Russell Martineau. 

' 'So far as the interests of criticism are concerned 
all scholars are now agreed. Gesenius and Ewald 
on the side of Philologists; Hengstenberg, Tholuck, 
Lutz, etc., on the side of theologians, are united 
for once. They all agree in giving it the form 
Yahveh and the future tense, as its literal render- 
ing. " — "Yahveh Christ," by Alexander McWhor- 
ter. 

These quotations show that scholars are to a great 
extent agreed as to the pronunciation of the name, 



THE GREAT NAME, YAHVEH 89 

that some have even discovered its true surface 
meaning, and that the name relates to the one God, 
the God of the universe, the all-pervading Spirit. 
We read in Exodus hi. 13, 14 and 15: 

"And Moses said unto God, Behold when I come 
unto the children of Israel, and shall say unto them, 
The God of your fathers hath sent me unto you: 
and they shall say unto me, What is his name? 
what shall I say unto them? 

And God said unto Moses, I will be what I will 
to be: and he said, Thus shalt thou say unto the 
children of Israel, I will be what i will to be 
hath sent me unto you. 

And God said moreover unto Moses, Thus shalt 
thou say unto the children of Israel, The Lord 
God [Yahveh Elohim] of your Fathers, the God of 
Abraham, the God of Isaac, and the God of Jacob, 
hath sent me unto you: this is my name forever and 
this is my memorial unto all generations. ' ' 

The fourteenth verse is intended to present to 
Moses the true signification of the divine name, the 
name of the all-pervading, all-intelligent God of all 
the universe, but the words capitalized and trans- 
lated in the Authorized Version— "I am that I am" 
are given in the Revised Version of the Old Testa- 
ment in three different ways, namely, "I am be- 
cause I AM," Or, "I AM WHO I AM," or, "I WILL 

BE that I will be." The last form is undoubt- 
edly the most nearly correct. Surely, to anybody 
that accepts the Scriptures as authority, the words, 
"This is my name forever and this is my memorial 



90 THE GOAL OF LIFE 

unto all generations/ ' are plain enough that this is 
the name, and the only name, applying to God, and 
that all other forms are incorrect. 

There are many evidences that this name began 
to be known to other nations about the time of 
Moses, and in the fourth verse of the second 
chapter of Genesis the name occurs the first time. 
Then what may we understand as the meaning of 
the words in Exodus vi. 2 and 3: "And God spake 
unto Moses, and said unto him, I am Yahveh: and 
I appeared unto Abraham, unto Isaac, and unto 
Jacob, by the name of God Almighty [Heb. El 
Shaddai], but by my name Yahveh was I not 
known to them"? 

The declaration here that the children of Israel did 
not know God's name must inevitably imply that 
while they knew and used the word, they did not 
know its meaning, nor the fulness of its import, and 
that this revelation to Moses was a revelation of the 
true meaning and import of the divine name, for 
surely a word-sound has no value of itself, and this 
word-sound it seems was known and used by other 
people, as well as by Israel. 

But when we take the meaning of the word 
* 'Yahveh' ' as '1 will be what I will to be," it 
brings to us a potentiality, a power, all unknown 
to the world, even at the present time; for the 
name carries with it the thought that he who spoke 
the word and caused the world to form and to 
produce itself by the potency of that Infinite mind, 



THE GREAT NAME, YAHVEH 91 

did so by the power of his will, and when we as 
creatures of earth muse much upon the significa- 
tion of that name, the "I WILL," and the second 
part of it, "to be what I will to be," or "as I 
will to be," we get a realization of that unlimit- 
ed power, and a certainty that there is no power 
in the world, nay, in the universe, but the power 
of the will. 

Since it is accepted by the Christian world that 
man is the offspring of the Almighty, it follows 
that man, being made in the image of God, has 
attributes similar to those of his Creator, his Fath- 
er. When man's will has been surrendered, yea, 
rather has been united to the Divine Will, then 
man and God become one, for the mind of man is 
nothing; it has no power of action without the 
will. 

Man always does that which he wills to do, al- 
though sometimes there are found in the man two 
wills active at the same time— the will of the flesh, 
or the will arising from the impulses, desires, and 
passions, and a will that arises from the conclusions 
of the reasoning faculties. But whatever will con- 
trols the person, that the person is for the time 
being; for the will decides all that a person is. 

If we accept the statement that each organ of 
the brain is the seat of a separate faculty, then we 
may say that all the faculties of the brain are like 
a congress of persons in conference one with anoth- 
er and that the will, the supreme power, positioned 



^ 



92 THE GOAL OF LIFE 

in the center and upper part of the brain, is the 
king or president, the executer of the decisions of 
all the faculties. 

In the same manner we may say that the Divine 
Will is King of kings and Lord of lords. It is the 
potency that holds all worlds and systems of worlds 
in their places, that governs all life upon them, and 
that gives direction and potentiality to all forms 
of existence and to all laws manifested in nature. 
It is because of this that man in his return to God 
is taught to pray, "Let thy will be done," or in 
other words, this prayer means that the desire of 
the heart must be that the will of the finite become 
the will of the Infinite. 

When man has become absolutely subordinate to 
the Divine Will, then it will be correct to say of 
him, as was said of the angel that was sent to 
Aaron when the children of Israel were about to 
enter the promised land, "My name is in him," 
for, as soon as the man unites his will, his desire, 
and his purpose in life with God, he is one with 
Him, God's name is in him, God's will is his will, 
he moves under the potentiality and power of that 
will, and to all intents and purposes the will be- 
comes the man. In other words, the Infinite Mind 
and its conclusions, which are the purpose concern- 
ing man in the creation of the world, become the 
will of the man; thus man becomes the manifes- 
tation of God— of Yahveh. 



THE GREAT NAME, YAHVEH 93 

As we shall see hereafter, those who were wholly- 
consecrated to God and had reached high attain- 
ments in their unity with the Father, were called 
"Yahveh" by Moses. Jesus, the Christ, said, 
"I and my Father are one/' We know that our 
Christian brethren thinking upon this without fur- 
ther light have concluded that Christ was one of 
the triune Godhead. That is true, because God has 
a threefold manifestation. First, as the Father or 
Producer of all that is— the Creator. Second, as 
the Holy Spirit, translated the Holy Ghost, the 
active agency. Third, as manifested in human 
form, the son of God. We read of Christ that he 
was manifest that he might bring many sons unto 
God. 

Again he said in regard to that oneness in his 
notable prayer: "Neither pray I for these alone, 
but for them also which shall believe on me through 
their word; that they all may be one; as thou, 
Father, art in me, and I in thee, that they also may 
be one in us." Here Jesus makes it plain that 
there are not many Gods, but one, but that there 
are many manifestations of God in the form of 
his sons. 

But as soon as a man becomes truly a son of God, 
his will becomes one with the Father's will, thus 
they are no more two, but one. For all there is of 
life, of existence, of being, is the mind, for God 
produced all things by a word, viz., a thought 
formed in the mind, a decision reached and sent out 



94 THE GOAL OF LIFE 

by the force of the will, endowing the thought- 
form with potentiality capable of working out and 
bringing into manifestation the thing decided upon. 
Jesus was the last messenger who stood before 
the world as the ultimate embodiment of that cre- 
ative-word, a finished man, a son of God, a man in 
whom God was incarnated and through whom he 
found complete expression, as Christ said, "I can 
do nothing of myself, the Father that dwelleth in 
me, He doeth the works." Thus the name of God 
is the name of the divine attribute or active agency 
that produced all manifestation and lies beyond, 
beneath and overrules all action. Here words fail 
to express fully the deep, comprehensive meaning 
of that great name, but he that would be wise and 
strong and godlike should muse much upon the 
signification of this wondrous name of the God of 
the universe, Yahveh— the "I WILL BE what I 

WILL TO BE." 

We have here endeavored to give a little of the 
history of that wondrous name and of its related- 
ness to the active agency in the human organism, 
but the world is in the habit of looking to authority, 
and if the authority for a thought, according to 
its judgment, is found insufficient, the thought is 
thrown aside as worthless. But we wish to impress 
upon the reader that the authority for this name in 
itself amounts to nothing. We have likened reve- 
lation to a light, mere authority has no light in it, 



THE GREAT NAME, YAHVEH 95 

but the thought embodied in the word-formation is 
the light. 

In carefully examining* our own bodies we find 
that we cannot move a muscle without the consent 
of the will. We find also that while physiologists 
discourse very learnedly about the mechanical 
structure of the voluntary and involuntary muscles 
of the human organism, yet the real factor is not 
understood. What physiologist has been able to 
describe the modus operandi of the mind and the 
will upon the muscular system? A dead body has 
no power to use its muscles. Electricians have 
experimented upon the bodies of men just execut- 
ed and have been able to cause them to throw the 
limbs about in a reckless, uncertain manner, but 
they applied a power outside of and beyond the 
power of the mind— this power had no knowledge 
or order to guide it. 

Experiment with your own body. Take hold of 
an object weighing ten, twenty or fifty pounds and 
lift it by bending your arm. Observe carefully 
where the power comes from. By careful obser- 
vation you will find that the power is in the brain, 
and by still more careful analysis you will find 
that the power is in the will. We will, and then 
we act, or we will to act. 

Herein is a manifestation of the name of God in 
our own organism. Whence did we get that will 
power, that power to act?— From the creative- 
source, did we not?— Certainly. As we look out 



96 THE GOAL OF LIFE 

into the broad realm of nature we see the noble 
horse pulling a great load; we see his muscles con- 
tract and expand. What power is it that is pulling 
the load?— Yahveh the will of the universe— this 
power is one manifestation of the great name. But 
as we shall consider in succeeding chapters its 
manifestation in all its wondrous ramifications, we 
wish here only to impress upon the mind of the 
reader the force and function of the will, of that 
revealed power, the I will be what I will to be. 



CHAPTER IX. 

THE MANIFESTATION OF YAHVEH. 

In the preceding chapter we considered the great 
name "Yarveh," "I will be what I will to be," 
from its historic point of view. We will now en- 
deavor to consider it in its manifestation in, and in 
its relation to mind exhibited in the human organ- 
ism; and also in its great, general manifestation 
throughout the known and the unknown universe. 

It is manifested in the human organism as will. 
In the will of man resides his only power, and may 
we not ask: Is there any known power in the whole 
universe that is not will-power? What means this 
wondrous activity in everything?— in the small and 
in the great, in the telescopic and in the micro- 
scopic, in what is infinitely beyond the microscopic 
as well as what is infinitely beyond the telescopic? 

We quote the following from Camille Flammar- 
ion: 

"Thus stars, suns, planets, worlds, comets, shoot- 
ing stars, aerolites— all the bodies that compose 
this vast universe, in a word— are resting, not on 
solid bases, as seemed to be demanded by the 
primitive and childish conceptions of our ancestors, 



98 THE GOAL OF LIFE 

but on the invisible and immaterial forces which 
rule and direct their motions. These millions and 
millions of heavenly bodies are endowed with their 
respective motions for the sake of stability and are 
mutually supported by each other across the gulf 
that separates them 

'In fact, the entire cortege is moving, flying, 
falling, rolling, rushing through space, but at such 
relative distances that all appear to be at rest. . . 

"Now the constitution of the sidereal universe is 
formed on the same model as that of bodies which 
we designate as material. All bodies, organic or 
inorganic, man, animal, plant, stone, iron, bronze, 
are composed of molecules that are perpetually in 
motion and never touch. These molecules are 
themselves composed of atoms which do not touch. 
Each of these atoms is infinitely small and invisi- 
ble, not only to the eye, not only to the microscope, 
but even to the thought, since it is possible that 
these atoms may be nothing more than centers of 
force. The calculation has been made that in the 
head of a pin there are no less than eight sextil- 
lions of atoms, or eight thousand times a thousand 
millions multiplied by a thousand million, and that 
in a cubic centimeter of air there is a sextillion of 
molecules. All these atoms, all these molecules, 
are in motion under the influence of directing 
forces, and, relatively to their dimensions, are sep- 
arated from each other by wide distances. We 
may even believe that there is in principle but one 
description of atoms, and that it is the number of 
primitive atoms, essentially simple and homogene- 



THE MANIFESTATION OF YAHVEH 99 

ous, their manner of arrangement and their motion 
which determine the diversity of molecules; a mol- 
ecule of gold or iron differing from a molecule of 
sulphur, of oxygen, of hydrogen, etc., only in the 
number, the disposition and the motion of the 
primitive atoms of which it is composed; each mol- 
ecule being a system, a microcosm. 

"Whatever idea we may adopt, however, of the 
essential constitution of bodies, the truth that is 
recognized to-day and cannot henceforth be con- 
tested is, that the motionless point that our imagi- 
nation has been seeking has no existence anywhere. 
Archimedes may vainly clamor for a place to stand 
so that he may move the world. Worlds, like at- 
oms, repose on the invisible, on immaterial force; 
everything is in motion, solicited by the force of 
attraction and as if in search of that motionless 
point which flies from us as we pursue it and which 
has no existence, since in the infinite the center 
is everywhere and nowhere. The so-called posi- 
tivists, who declare with so much assurance that 
'Matter alone reigns with its properties, ' and who 
smile with disdain upon the researches of thinking 
men, should first tell us what they mean by that 
famous word 'matter.' If they did not stop at 
the surface of things, if they had any idea that 
appearances may serve as a cloak for intangible 
realities, they would doubtless be a little more 
modest. 

"As for ourselves, who seek the truth with no 
preconceived ideas and unbiased in favor of any 
system, it seems to us that the essence of matter 

L0FC. 



100 THE GOAL OF LIFE 

remains to us as mysterious as the essence of force, 
the visible universe being something entirely dif- 
ferent from the form under which it presents itself 
to our senses. In fact, this visible universe is 
composed of invisible atoms; it rests in apparently 
void space and the forces which guide and direct 
it are themselves immaterial and invisible. It 
would be a less daring speculation to affirm that 
matter has no existence, that all is dynamism, than 
to pretend to declare the existence of a universe 
that is exclusively material. As to the material 
support of the world, it is a sufficiently piquant 
remark to make that it disappeared at exactly the 
same time that the science of mechanics gained its 
victories proclaiming the triumph of the invisible. 
. . . . the highest effort of our intelligence 
has for its last resting place, for its supreme real- 
ity, the Infinite I" 

When Flammarion wrote this it was considered 
very fanciful, but physicists by experimenting with 
radio-active substances have discovered many 
things concerning the atom which less than thirty 
years ago they were unable to prove by a single 
scientific experiment. 

The atom has always been considered indestruc- 
tible and indivisible, using Flammarion's language, 
"too small for thought/ ' but the doctrine of the 
immutability of the atom, which has held sway for 
almost two-thousand years, has ceased to exist. 

Sir Oliver Lodge says: 



THE MANIFESTATION OF YAHVEH 101 

". . . . it is noteworthy how very small these 
electrical particles [particles smaller than atoms, 
called 'electrons'] are compared with the atoms of 
matter to which they are attached. If an electron 
is represented by a sphere an inch in diameter, the 
diameter of an atom of matter on the same scale is 
a mile and a half. ... An atom is not a large 
thing, but if composed of electrons, the spaces be- 
tween them are enormous compared with their 
size— as great relatively as the spaces between the 
planets in the solar system And it be- 
comes a reasonable hypothesis to surmise that the 
whole of the atom may be built up of positive and 

negative electrons interleaved together 

The oppositely charged electrons are to be thought 
of in this hypothesis as flying about inside the 
atom, as a few thousand specks like full stops 
[periods] might fly about inside this hall forming a 
kind of cosmic system under their strong mutual 
forces, and occupying the otherwise empty region 
of space which we call the atom— occupying it in 
the same sense that a few scattered but armed 
soldiers can occupy a territory— occupying it by 
forceful activity, not by bodily bulk, or according 
to Lord Kelvin, 'rotating with inconceivable veloc- 
ity.'" 

The hypothesis of Flammarion and many other 
eminent scientists, that "the atom may be nothing 
but a center of force," seems to have been proved 
by Professor Rutherford of Montreal. He has 
shown that the main fact of radio-activity consists 



102 THE GOAL OF LIFE 

in the throwing away with great violence actual 
atoms of matter, such as may be stopped by a thin 
sheet of paper, of this Sir Oliver Lodge says: 

"Their speed, indeed, far exceeds that of any 
cannon ball that ever existed, being as much faster 
than a cannon ball as that is faster than a snail's 
crawl; a hundred times faster than the fastest fly- 
ing star, these atomic projectiles constitute the 

fastest moving matter known There 

is every reason to believe that a minute scrap of 
radium, scarcely perceptible to the eye may go on 
emitting these energetic projectiles for hundreds of 
years." 

And our experience co-incides with Sir Oliver's: 

"That whatever hypothesis and speculation we 
may frame, we cannot exceed the reality in genuine 
wonder; and I believe that the simplicity and beauty 
of the truth concerning even the material universe, 
when we know it, will be such as to elicit feelings 
of reverent awe and adoration." 

Using a very different process of investigation 
from what these noted physicists have used, we 
have reached the same conclusion, namely, that, 
what we call matter is in reality composed of in- 
visible substance, and what we call the atom is 
only a tremendous reservoir of energy. 

Even as far back as the time of Descartes we 
find that he "rejected the atomic hypothesis, hold- 
ing that there could be no vacuum in the universe, 



THE MANIFESTATION OF YAHVEH 103 

and making matter essentially synonymous with 
extension." The most illustrious of our modern 
physicists, Lord Kelvin, considers ether as "an 
elastic solid filling all space.' ' 

If the huge cables that hold up East River 
bridge in New York are composed of atoms each 
revolving in its sphere as the planets and suns of 
the universe, and each atom in itself is a minute 
solar system comprising a central part, around 
which a thousand or many more particles revolve, 
then the questions arise: What is that great strength 
that holds up that mighty structure? What is the 
power that holds those cables together? What is 
this apparently "solid substance" composing the 
bridge? Why do these electrons always hold their 
orderly positions? What is this invisible ether 
through which they fly with such inconceivable 
velocity? To answer, we are thrown back upon the 
revelation of that great name, namely, the power 
of the great name— the will, the I will be what 
I will to be. 

The same question may be asked concerning all 
material substances, but there is no response from 
modern research but the echoing question— "What 
is it?" 

If we take the Bible Revelation, namely, that 
God, in the beginning, created the heaven and the 
earth, and again that God created these things by 
a word, we then conclude that all is mind, spirit. 



104 THE GOAL OF LIFE 

We know that a "word" is the expression of a 
thought sent out by the will, endowed with the 
potentiality of the will. In the creation of the 
world this Word must have been endowed with the 
potentiality of the Spirit— the Will, "Yahveh." 
This Word had the power in itself to make a world 
make itself; for, from scientific investigation, it has 
been shown that there is a general trend to the 
formative-processes in all nature. For example, 
the tiny seed-germ in the earth has in it the power 
to gather to itself material to construct a body ac- 
cording to its kind, character, and quality, and 
this body, like all other bodies, has the power to 
hold its own structural integrity. The body of 
man, which is constantly undergoing a material 
change, still holds its form until the will fails, or is 
overcome by a stronger force, then death comes. — 
What is death?— We say it is the absence of life. — 
Yes. — What is life?— This has been the question of 
all the ages, and the answer has never been found. 
—Why?— Because there is no comparison. Life is, 
and there is nothing like it. In the Scriptures God 
said, "I am, and there is none like unto me," and 
if God, the Soul of the universe, is life, life is, and 
there is nothing like it; and since we can know the 
qualities of things only by comparison and there is 
nothing with which to compare life, it is impossible 
to answer the question: What is life? 

Tennyson realized this truth when he wrote these 
beautiful lines: 



THE MANIFESTATION OF YAHVEH 105 

''Flower in the crannied wall, 
I pluck you out of the crannies;— 

Hold you here, root and all, in my hand, 
Little flower— but if I could understand 

What you are, root and all, and all in all, 
I should know what God and man is." 

In trying to answer the question, What is life? 
we cannot stop with organized life as we know it, 
for there is abundant evidence that all space and 
all substance is filled with quivering, dancing, 
sparkling life. "Inanimate matter," a phrase much 
used twenty-five years ago, has now given place 
to "the life of matter." M. Bose, whose ingenious 
experiments we have before mentioned, has shown 
that matter reveals more and more the qualities 
which were formerly attributed to living beings 
only. 

Gustave Le Bon says: 

"Physiologists measure, as is well known, the 
sensitiveness of a being by the degree of excitation 
necessary in order to obtain from it a reaction. The 
being is considered very sensitive, when it acts un- 
der slight stimuli. Applying similar tests to brute 
matter we can show that the most rigid substance 
and the least sensitive in appearance, a bar of 
metal, for example, is really incredibly sensitive. ' ' 

- We know that when the body dies something 
leaves it. The materialists say that the life dies, 
but whom shall we believe, the materialists, who 
are few in number compared with those who be- 



106 THE GOAL OF LIFE 

lieve in spirit, or the great majority of mankind 
that believe in the existence of the soul after the 
dissolution of the body? 

"The very scientific materialism of our day," 
writes Professor Hyslop, in The North American 
Review, "points definitely to the possibility, or at 
least the rationality of supposing the possibility, of 
a future life. . . . ' ' 

"Physical science admits the existence of a 
supersensible world of reality which had not been 
suspected or proved until within recent years. We 
may instance Roentgen rays, the various forms of 
radio-active energy whose whole gamut is not yet 
known, and the speculations about ions and elec- 
trons that take us far beyond the world of Lucretian 
atoms into the measureless ether, whose properties 
make it impossible to apply the term 'matter' to it 
without removing the antagonism of matter to the 
spiritual. All these discoveries represent realities 
quite as supersensible as the Christian conception 
of the immaterial, and we escape calling them 
spiritual only because the development of human 
thought has come to confine the connotation of 
'spirit' to implications of consciousness as its neces- 
sary and only function. It is this and this alone 
that prevents us from claiming that the outcome of 
physical science is the proof of a spiritual world. 
We have so defined the nature and problem of spirit 
as implicative of personal consciousness that there 
can be no proof of its reality apart from the animal 
organism and its functions until we show that con- 



THE MANIFESTATION OF YAHVEH 107 

sciousness and personal identity can survive death. 
All that the discovery of supersensible forms of 
energy proves is that the limitations of reality are 
not confined to the material world as we directly 
know it, but that there may be vast regions of en- 
ergy which can be inferred or known only by its 
effects in the physical cosmos.' ' 

I am satisfied that more than three-fourths of all 
men and women have had positive proof, if they 
would accept it, of the existence of spirit. I say 
positive proof if they would accept it, because 
skepticism has become so popular and universal 
that men have been taught to deny their own 
senses, but among those that are not ready to deny 
the evidence of their own senses are a great major- 
ity who in their hearts can say, ' 1 know there is 
such a thing as spirit existence,' ' and even those 
who claim to be the strongest materialists have 
evidence within themselves that they are wrong. 

Yes, everything has life. All life is motion, and 
it is the life in the body that keeps the body intact, 
supports it, and maintains it; and if we examine 
carefully this life, not only in our body, but in 
everything that is, we find even the smallest insect 
and plant acting according to the law of mind, 
evidencing that it thinks or that thought is active 
in it. If this be true then can we help concluding 
that all is mind? Then we justify the Scriptural 
declaration that God by mind, by a word, created 
the world. 



108 THE GOAL OF LIFE 

In examining our own minds we find we have 
reasons for action, but however powerful the 
thoughts or reasons may be, unless we will to act, 
we remain motionless. Then the will to act seems 
to be another quality in us, which quality, when 
called into action by the other faculties of the 
mind, tenses the muscles, and causes motion. —We 
will to act. This again brings us to the revelation 
of the name of the Infinite, Yahveh, the "I will 
be what I will TO be," or the WILL of the uni- 
verse. 

Since we are dependent upon our own will for the 
power to act, then is not action— no matter in what 
form it may be found— the result of the power of 
will? Again, according to the strength of a man's 
will is the strength of his body. Let a man become 
angry, see how the red blood obeys the mandates 
of his will. Men have often been heard to say, 
"When I am angry I am stronger than under any 
other circumstances." What is anger?— It is the 
excitement of the will. In the ordinary individual 
the will may be excited to such an extent that it 
actually controls the intellect, and when this power 
is sufficiently excited to take control of the reason- 
ing powers then we say the individual has lost his 
reason, or he is mad. 

It is the function of all will-power to obey the 
intellect, in other words, to be a servant, but when 
the understanding is set aside by the will, then evil 
is manifest. Since these things are true, is there 



THE MANIFESTATION OF YAHVEH 109 

any evil in the world except that resulting from 
the will dominating the intellect?— We believe not. 

Let us return to the potentiality of the will. We 
have seen that the strength of man depends upon 
the strength of will, and if Yahveh is the Wil 1 
of the universe, then He or It is the strength of 
all that is. We know that when the mind leaves 
the body, the body rapidly disintegrates, that so 
long as the will and all the faculties of the mind 
are kept active, the body is healthy, strong, and 
vigorous. 

What is it that holds together the atoms or cen- 
ters of force in the body of man, in the mighty 
cable, in the great beam, in the keen edge of the 
sword? As we look at these objects and examine 
them with our senses we cannot but believe that 
they are dense, hard, and solid. Since they are 
not, what is it that appears dense, hard, and solid 
in this seething, moving mass?— Is it not the same 
power that enables you to reach out your arm and 
lay hold of a weight of twenty-five, fifty or a hun- 
dred pounds and lift it by bending your arm?— You 
will, and the arm moves and lifts ponderable ob- 
jects, then it is the will that moves the arm, is it not? 
Since God is the creator of all things, the Power of 
the universe, and his name is Yahveh, "I will be 
what I will to be," and since all is life and that 
life is served by the will, then the strength of your 
arm, of that piece of steel, of that beam, of that 
mighty cable, is the strength of the will of the 



110 THE GOAL OF LIFE 

Infinite. It is the manifestation of the Will— 
Yahveh. From the solution of the infinitely small 
may we not arrive at the solution of the infinitely 
great? In the limitless universe the same Will 
holds all worlds, suns, and systems in their place. 

Since all is life, boundless, quivering, moving, 
active life; and since what we call individualized 
substances— a piece of steel, a crystal, a plant, an 
animal, a man— are individualized centers of 
thought; and since all these centers of thought 
and forces unite to make up one grand body that 
we call our planet; and since our planet earth is 
only one "electron, " as it were, of our solar sys- 
tem, which is a great, grand atom, and since our 
universe is made up of multitudes of these atoms, 
then is it not possible that multitudes of universes 
make one great body? We are told that there are 
no bounds to space, that there is no limit to God's 
universe, so we may reasonably conclude that all 
these universes are molecules, as it were, making 
up one grand body, and this body is the life, the 
substance of Divinity, that all these universes are 
governed by the indwelling mind which we call 
God, that all the movements of the heavenly bodies, 
as well as earthly bodies, telescopic as well as mi- 
croscopic, are by virtue of the Infinite Will. 

The strength in the cable is the strength of the 
Almighty will, the strength, the power, that gives 
to everything its bounds. "He gave to the sea its 
bound, that the wat-ers should not pass his com- 



THE MANIFESTATION OF YAHVEH 111 

mandment." (Prov. viii. 29. R. V.) Therefore the 
revelation that the name of the Almighty is Yah- 

VEH, the "I WILL BE WHAT I WILL TO BE," has 

furnished a conception by which we may form at 
least an idea of the all-pervading mind and execu- 
tive will of the God of all systems, if not universes. 
We know something of the actions of will in the 
body. Is something the matter with the foot, the 
mind takes cognizance of it and sends to the foot 
will-power. How does it send that will from the 
head to the extremities of the body? Can you tell 
us?— Ah, we may talk of nerve force, of electric 
currents, and so on, but how little we know of that 
which we call electricity! We see a man who lives 
a highly moral life, so filled with electricity that 
by a little friction he can light the gas with his 
fingers, and this force* seems to be the same that 
has been harnessed to run our railroads, and to 
serve in our various industries, and this Will, 
Yahveh, the God of the universe, may express 

*There is another force in nature that acts very much like electricity; 
it will give a spark of light, but has in it no heat. This is as yet a 
comparatively unknown force. It acts quicker than electricity and is as 
much stronger and as much more potential than electricity as electricity 
is more potential than water. This marvelous force is interior to all 
the forces that we thus far know and utilize, and is waiting the higher 
development of our race for its discovery and utilization. It fills all 
space, and is next beyond electricity in ethereality and is the most potent 
of any element that can be made sensible to the human consciousness. 
As it evidently governs the action of electricity we have given it the 
name of eleetro-arckon in order that the thought of it may have a stand- 
ing in the minds of the people. 



112 THE GOAL OF LIFE 

Himself, Itself, from one end of the universe to 
the other, by the agency that we call electricity, or 
some element to us more subtile, and cause to be 
or not to be according to Infinite Law, in the same 
way that we take charge of and control our own 
bodies. 

Thus, in considering Yahveh to be the God and 
Power of the universe, we may safely say that as 
in the minute, man, the microcosm, so in God the 
macrocosm— the mind that fills all space, all worlds, 
all systems, the one God, the one mind, the one 
force, making up all that we call separate individ- 
uals, or universes. 

The quotations in this chapter come from the ablest minds of our time 
and they unite in proving that the best thoughts of the age come to about 
the same conclusions that Revelation came to centuries ago, and they 
thus give circumstantial proof of the truth of Revelation. They also give 
evidence that the human mind, if left free to act from its higher self, 
is led by that higher and spiritual individuality to the same conclusions 
that were announced by prophets and seers in the ages past. The only 
thing that now remains is for the scientists to recognize the language. 
For now "Science" and "Revelation" meet as strangers from a far coun- 
try, but one day they will meet as friends, then they will see eye to eye 
and rejoice in the mutual light of each other's mentality — a light which 
neither can claim as all his own. 



CHAPTER X. 

MIND-CENTERS. 

We read in Genesis that "God created man in 
his own image, in the image of God created he 
him." We know that the image of a thing is the 
form, the general order, the construction, the ex- 
ternal appearance, of that thing. With regard to 
the construction of matter, the opinion of some 
scientists is that it is constituted of centers of force. 
Now, in considering the name Yahveh, we have 
presented reasons for believing that all force is by 
virtue of that which in human manifestation, or 
manifestation in connection with human mind, is 
called the will. But the will being simply a force 
acting in obedience to the thought, and thought 
being form and order, then, to the end that there 
may be order in any form, there must be a mind to 
direct the force, for in all nature's activity order 
is the direct manifestation of mind. In other words, 
the existence of a center of mind-activity implies 
an organization in which is embodied a will, or 
power of action, and a mind to cause that action 
to maintain specific, orderly arrangement. 

In all ages past the order, precision, and limitless 



114 THE GOAL OF LIFE 

power, manifested in the movements of planets, 
suns, and systems of worlds, have been the wonder 
of thinking men; but if, as we have concluded, 
all is mind and all is the product of the Creative 
Word, then we are compelled to recognize in all 
these activities of the universe the functioning of 
mind. 

See yonder shining world in space, flying with 
inconceivable velocity in obedience to the law that 
governs its every action to the utmost minutia. 
Let us approach that world. As we near it we 
behold green fields, beautiful gardens, extensive 
railroads and steamships and magnificent irrigating 
systems. We hear the roar of millions of activities. 
Are they the activities of intelligent, thinking be- 
ings? We carry with us an electric receiver, and 
as we draw still nearer we listen to the tick, tick 
of that receiver, and lo, we find mind emanating 
from a people who communicate with each other 
through space and talk intelligently of their inter- 
ests, their designs and purposes. The nearer we 
approach them the more we see that they are 
all governed by some definite law of action. While 
each individual seems intent on carrying out his 
own will and design, yet his will is interdependent 
upon that of his millions of associates. 

Thus, as one has said, ' 'no man liveth unto him- 
self/ ' for no man is independent of all other men, 
but every man, as a molecule in the great body 
of humanity, is dependent upon the thought and 



MIND- CENTERS 115 

action of the entire body for his guidance, mainte- 
nance, support, and general integrity. 

As we view this beautiful world floating in 
space, we cannot but see that the ultimating 
aws and forces active therein are manifested 
in an intelligent, thinking humanity, and we can 
but conclude that the world that has produced 
this humanity, this intelligence, must be a body 
of mind-element. As we visit world after world 
and find in each great diversity, and yet great 
unity in as much as they are all peopled with 
intelligent, thinking, acting, willing humanities, 
we can but conclude that the bodies of these hu- 
manities are mind- centers brought into manifes- 
tation by their controlling center which holds in 
unity all its worlds, controls their every action and 
keeps them ever revolving through space around 
itself, their governing center. 

These facts are at least suggestive of what reve- 
lation brings to our mind in the declaration made 
in Genesis i. 26, ' 'Let us make man in our image, 
after our likeness.' ' In contemplating this text we 
find its equivalent in this declaration: Let us create 
an additional mind-center to be manifested among 
worlds, and let this mind-center have dominion 
over its world, over the fish of the sea, the fowl 
of the air, and over all the earth; or, let this mind- 
center be king absolute, ruling the whole constit- 
uent of its planet— all nature below it. 

We have concluded, from our understanding of 



116 THE GOAL OF LIFE 

scientific research, that there is order in every- 
thing, from the microscopic to the telescopic, and 
that that order follows a definite law. Therefore 
we may with very little difficulty discover in man 
the constitution of the whole body of humanity, 
he being composed of organs like, yet dissimilar to, 
the members of all organized life— ' 'a microcosm 
of the macrocosm." So that each individual is a 
mind- center, a mind-organ, and when scientists 
conclude that the atom, or electron, may be but a 
center of force, shall we not add— may be a world 
in itself, a mind-center? But here we enter the 
realm of speculation— through the door of analogy, 
however. 

In a preceding chapter we touched on the thought 
that Yahveh, the God of the universe, or of all 
universes, is Spirit, and is the all-pervading form- 
less Former of all things. We shall now consider 
his image, which is seen in the unity of all organ- 
ized life. 

Every organized form, all organized substance, 
from the most material to the most ethereal, is 
organized by thought and bears the likeness to its 
progenitor that the son bears to his father, and is 
not only the image and likeness of its father, but 
is the embodiment and expression of its father, 
being of the father's life and mind and possessing 
his attributes, so far as the form is able to receive 
them. Thus all manifest nature becomes the body 
of the Infinite, becomes a mind-center to express 



MIND-CENTERS 117 

the thoughts of the thinking Intelligence that per- 
vades and interpervades all space, all worlds, and 
systems of worlds. 

If we accept as a fact— and how can we do other- 
wise?— that all manifestations of life are mind- 
organs of the Infinite, then we find a vast field of 
interesting thought concerning the purpose of God 
in the creation of man in his image and likeness. 

From the foregoing we infer that the whole uni- 
verse is working together under one controlling 
Will, working toward one general and well-defined 
object. And therefore when God said, "Let us 
make man in our image and like us," it was, as it 
were, the Infinite Source of all formative law find- 
ing intelligent expression in a mind-center which 
was capable of thinking, knowing and sending 
forth thought-forming power of such character 
and potency as to form a world and cause that 
world to bring forth intelligent beings who were 
to become its absolute rulers. But man, in order 
to possess this dominion, must have not only the 
image, but the likeness of his Creator. 

Humanity, the image now existing on this planet, 
is the product of creative law, as is evidenced by 
his subordination to that law; but when the likeness 
is obtained, then will man no longer act blindly 
under the impulse of law, but he will have awak- 
ened to a state of knowing. 

This state of ultimate knowing was intimated by 
our Lord when he said to his disciples, "No longer 



118 THE GOAL OF LIFE 

do I call you servants; for the servant knoweth not 
what his lord doeth: but I have called you friends; 
for all things that I heard from my Father I have 
made known unto you." He here brings out the 
thought— dimly, it is true— that all organized life, 
man included, is under the absolute dominion of 
creative law, is a servant, is a mind- center acted 
upon by that law, without absolute volition— with 
but partial volition, limited by the organic qualities 
and the general form which govern the desires, 
loves and sympathies, and, consequently, the 
decisions of the will. 

Thus man is in the image of God and yet is a 
servant, controlled by a Mind, a Will, of which he 
knows comparatively nothing. And if our conclu- 
sion is correct that man, by acting under the im- 
pulse of a higher intelligence, is being led through 
evolutionary processes toward the estate of a 
volitional, intelligent being, and if this law is uni- 
versal, then it follows that the higher planets, the 
elder worlds, must have reached a point where the 
body politic is not only in the image of God, but 
has attained to a degree of his likeness, of his 
purity, of his comprehensive knowledge and of his 
volitionary dominion over all below— is a mind- 
organ for the Infinite to fill. 

And our sun, at least in its physical manifesta- 
tion, may contain a luminous humanity whose very 
bodies are a flaming fire, and who have reached 
such a degree of likeness to the Father as to have 



MIND-CENTERS 119 

attained the right, through mental and spiritual 
unfoldment, to have dominion over all below them; 
and having this dominion over that which is below 
them constitutes them God. (Ex. vii. 1.) And if 
the inhabitants of our Father- Mother world, the 
sun, are the God of the worlds that they have 
created, then are not they, in their turn, the 
children of a higher world, of their parent- sun? 
And thus may we not see in the heavens the great 
spiritual nervous system of an individual man, 
having centers- of -mind beyond centers-of-mind, as 
in our physical structure? — there being one center 
transcendently above all others, ruling all below 
it. 

For we find from careful study of our own body 
that, while we have a brain-center, the head, from 
which all voluntary action emanates, yet there is 
another brain- center — some think it is the solar 
plexus— which governs all involuntary action, such 
as digestion and the tearing down and the rebuild- 
ing of the body; and there is in the experience 
of many, a consciousness of a mind- center tran- 
scendently beyond this — so high, so spiritual, that 
probably no one has been able fully to comprehend 
or locate its power. Many have started out "in 
search of the soul," but it has ever eluded them. 
And if in our own organism we find that which is 
transcendently beyond our comprehension, there 
may be worlds that have become so spiritualized as 
to be beyond the perception of worlds upon lower 



120 THE GOAL OF LIFE 

planes of existence. Therefore in our contempla- 
tion of universal law we come to the conclusion 
that the words recorded in our Bible, "Let us 
make man in our image, etc.," are eternal words; 
words that have been traversing the infinitude of 
space through all eternity and will continue to 
traverse it to all eternity, or so long as organic 
form finds expression, so long as the Creative 
Mind continues to form organized mind-centers 
through which to express itself in some well- 
defined direction. 

For truly we see in nature that every organized 
form has what we call a specific character; even 
among men we find that each man has his own 
peculiar character and sphere of use, the sphere 
wherein lie is normal. Consequently, God in his in- 
finite purpose is not creating worlds to float in space 
without a definite purpose, but every organized 
form is made to be a mind-center, a mind-organ of 
the Infinite, through which to express some useful 
thought. 

And when man has awakened to a realization of 
his place in the universe, to the object of his crea- 
tion, and has voluntarily united his will with the 
will of the All-Mind, and has complied with the 
laws of his being, then he will awaken to find God 
manifested in him, and to find also that that man- 
ifestation of God in him is one with the Spirit of 
the Infinite manifested in all diversified character 
and form throughout the universe, and, so far as 



MIND- CENTERS 121 

his organization and sphere of use make it possible, 
he will be enabled to know all that is relative to 
his plane of existence; and recognizing his position 
as a mind-organ of the Infinite, he will realize the 
force of the words expressed by the Nazarene, 
''All authority hath been given unto me in heaven 
and on earth.' ' 

But the full manifestation of this authority and 
dominion, this image and likeness, is obtained 
only through organization, correct formation in 
harmony with universal law. This organization 
we shall consider later on, in the chapter on 
"The Elohim," and elaborate in the chapter on 
"The Eternal Order of Melchisedek, " and 
further formulate and elaborate in the chapters 
on "The Image of God" and "The Likeness of 
God," and consummate in "The Image and the 
Likeness." 



CHAPTER XL 

THE ELOHIM 

It was the Elohim that the Lord Jesus called his 
Father, and he made the astonishing statement 
that "no man knoweth the Son, but the Father; 
neither knoweth any man the Father, save the 
Son, and he to whomsoever the Son will reveal 
him" (Mat. xi. 27). 

In the effort to reveal the Father, we necessarily 
assume thereby to be the son, which does not mean 
that we assume to have in mind the Lord Jesus 
Christ who was here nineteen hundred years ago, 
for the apostle declared the great truth, ' 'Now are 
we the sons of God, and it doth not yet appear 
what we shall be" (I. John iii. 2); and the Lord 
Jesus left on record the commandment, "Call no 
man your father upon earth: for one is your Father, 
which is in heaven" (Mat. xxiii. 9). 

If we are to reveal to you the Father, it is be- 
cause we have followed the leadings of the Spirit 
until the Father has revealed himself unto us. 
But that revelation to our soul cannot become 
knowledge to you. We make the effort to reveal 
to you in words that which we have come to know 



THE ELOHIM 123 

as absolute truth, and you only obtain the knowl- 
edge of that truth by the knowledge of the Spirit; 
' 'for as many as are led by the Spirit of God, they 
are the sons of God" (Rom. viii. 14); and the Son 
of God said, nineteen hundred years ago, "If I 
should say, I know him not, I shall be a liar like 
unto you" (John viii. 55). Therefore it behooves 
us to give you evidence from the Scriptures of 
Truth, which some of you hold dear. 

The very first utterance of the Old Testament 
is, 'In the beginning God [Elohim] created the 
heaven and the earth. " The noun Elohim is in the 
plural form, and it would have been correct had 
the sentence been translated, "In the beginning 
the Gods created the heaven and the earth." Some 
authorities have ingeniously tried to evade the 
consequences of the plural noun in this case by ex- 
plaining that it is a ' 'plural of excellence. ' ' Others 
hold that it signifies a plurality of attributes or man- 
ifestations; but the fact stands out incontrovertibly 
that throughout is meant a plurality of individuals, 
and, when we reach the 26th verse, we read that 
Elohim said, "Let us make man in OUR image, 
after our likeness." 

The thought here is unquestionably that of a 
company of persons of whom one says to the 
others, Let us do thus and so— it is not, / will make. 
(We are not, however, presenting to you a plural- 
ity of gods, but a God organized of many members; 
therefore one God.) In the Hebrew "Let us make" 



124 THE GOAL OF LIFE 

is a verbal form in the plural, emphasizing the 
conception of plurality quite as much as is done in 
the English. We are thus brought face to face 
with language which images this picture to our 
minds: A plurality of Gods— or Personalities, if you 
please— deciding upon a concerted work that is to 
be accomplished, and working together as one 
body, one man, for the accomplishment of the 
work agreed upon. 

In the second chapter of Genesis begins the use 
of the name Yahveh, frequently in connection with 
that of the Elohim— Yahveh Elohim. In the con- 
sideration of the name Yahveh we have tried to 
present it as the embodiment of the idea of the 
Universal Spirit, the Mind and Will which is the 
source of all life, mind and action. Consequently, 
in the union (unity) of the two Divine names, 
Yahveh Elohim, is brought to light throughout 
the Scriptures, and in cases too numerous to men- 
tion, the conception of the final attainment of 
man being the unity of his mind and will with the 
mind and will of God. 

Reasoning along this line of thought we come to 
the following conclusion: Yahveh being the source 
of all life, of all mind, of all action— Spirit, man 
in his creation must have been formed of the sub- 
stance of Yahveh, as Yahveh is the source of all 
that is. And not only is he the cause of all energy, 
but his Infinite Mind is the source of all order; and 
in order there must be a purpose, for without a 



THE ELOHIM 125 

purpose mind is in discord. Therefore, when El- 
ohim said, "Let us make man in our image, after 
our likeness/ ' that declared purpose necessarily- 
embodied the thought of taking of the Father and 
forming the Son; and, while we have no authority 
in the Scriptures for the statement, we have reason 
to believe from what has been said that the Elohim 
are a body of men that, in the seons of time past, 
were created even as we have been created, and 
that, having developed through all the experiences 
of an earthly life, they attained to the unity of 
their mind and will with the mind and will of their 
Creator; and, as to the processes of evolution, 
development, there is no end, they have passed on 
in knowing the Father, Yahveh, becoming more 
and more like him, until they have reached heights 
of attainment so far beyond the possibility of our 
conception that they have become the Creators, 
Preservers and Rulers, not of this earth alone, but 
probably of the whole solar system. 

Thus they have become the embodiment and ex- 
pression of Yahveh, and have a right to be called 
Yahveh Elohim; and when they said, "Let us 
make man in our image, after our likeness/ ' they 
expressed the thought that man, their creation, 
must pass through all the experiences of an earth 
life, as they themselves had done, and that, in order 
to go on in his attainment to that likeness, he must 
turn his thought and aspiration toward Yahveh, 
and seek with all his heart to be like him, in per- 



126 THE GOAL OF LIFE 

feet harmony with the laws that gave him (man) 
existence, with the life of which he is the embodi- 
ment. When man has reached the point in his 
experience where, through knowledge, he is able 
to give free expression to the life that animates 
him, he will awaken to the realization that he is 
the embodiment of Yahveh, and in his unity with 
the body that is to be formed (see chapter entitled 
"The Image of God."), he becomes the image of 
Elohim. That is— as we shall have occasion to say 
further on— the ' 'image' ' spoken of by Elohim in 
Gen. i. 26, was not that of one man, but of a 
plurality of men; as the Spirit said by the apostle, 
speaking as by the Christ, "a body hast thou 
prepared for me," "many members in one body, 
and all members' ' in that body. (See Rom. xii.) 

Consequently, the revelation of Elohim in mate- 
rial and spiritual form must necessarily be found 
in the revelation of the ultimation of the expressed 
purpose to make man in his image and like him. 
The revelation of this ultimate is brought to light 
by John the anointed, in his Apocalypse, chaps, i. , 
vii., xiv., xxi. and xxii. One fact, however, is 
clearly manifest, which is this: All life is of the 
substance of God; and as Yahveh is one, the One 
in which not only we, but all that is, lives, moves 
and has its being, therefore the life of man is the 
same life— on a lower plane, however— as that 
which animates Yahveh Elohim. Consequently, 
all are brethren; and, this being true, the Elohim, 



THE ELOHIM 127 

through the person of the Lord Christ, called him- 
self our brother, and the mighty angel who gave 
the Revelation to John and whose glory was 
so great that the beloved disciple fell down to 
worship him, said, "See thou do it not: for I am 
thy fellowservant, and of thy brethren.' ' While 
Elohim rightfully commands our highest love and 
admiration, and even veneration, yet our worship 
is of Yahveh; and in our prayers when we feel 
the need of help, the real need of something, we 
ask Yahveh Elohim as our Elder Brother. 

When we have come to know him, to have some 
idea of the depth of his love, of the grandeur of his 
nature, the tenderness of his brooding care of us, 
we approach him with a confidence that is born of 
boundless love alone— we feel the absolute assurance 
that we shall always have that which we desire; 
for, while Elohim is so far beyond us and so incom- 
prehensible to us, we must remember that we are 
his special care. No wonder that, by the prophet, 
he compared us to "the apple of his eye"!— the 
strongest thought- presentation possible. We know 
how sensitive the eye is, and how much more care- 
fully we preserve it from injury than any other 
member of the body; such, then, is the loving 
care and protection extended over us by Yahveh 
Elohim. 

When, through loving devotion to God, our true 
relation to him begins to be the individual experi- 
ence, then we shall be given to know God. No 



128 THE GOAL OF LIFE 

longer through belief, no longer by faith, will we 
apprehend God, but we shall know the Father, 
and the Father will reveal himself to us as he 
does not to the world— reveal himself to us not 
merely in thought, but we shall see his form, feel 
his mighty power, hear his words, and be fed 
from the limitless fountains of his love. 

You who would have additional evidence from 
the Scriptures relative to the truths presented in 
this chapter, we ask to follow the connection in 
which the word Elohim is used throughout the 
Scriptures, and also its use in combination with 
the name Yahveh— Yahveh Elohim; we think 
enough has been said to give you a light to illumine 
your search in this direction. 

Some very satisfactory Scriptural evidence as to 
the unity of the body of the Elohim has been given 
by Henry Proctor, M. R. A. S., F. R. S. L., in a 
paper which appeared in The American Antiqua- 
rian for January and February, 1905. We quote: 

"When the great Moses Maimonides wrote the 
thirteen articles of the Jewish faith which gave an 
absolute sense to the unity of the Godhead, which 
before had been understood in a compound sense, 
he departed altogether from the teaching of the 
Hebrew Bible on this point; for it is certain that 
the unity so strongly affirmed there can be nothing 
else than a compound unity. If we take these 
very words, which Jewish children are most care- 
fully taught in order to guard them from believ- 
ing in the Christian Trinity, viz.: Shema Yisrael 



THE ELOHIM 129 

Adonai Elohim Adonai echad,* we find that 
even here it is certainly a compound unity that is 
expressed by the word echad, one, for this word 
is derived from the root yachad, to unite, and 
occurs with a compound meaning, hundreds of 
times in the Tanach, or Hebrew Bible; as in 
Numbers xiii. 23, 'A branch with one cluster of 
grapes/ = many grapes in one cluster, a compound 
unity. In Judges xx. 1, 8, 11, 'The congregation 
assembled as one man' ; 'all the people arose as one 
man'; 'knit together as one man.' In all these pas- 
sages echad denotes a compound unity, as also in 
Genesis ii. 24, basar echad, 'one flesh.' On the 
other hand, yacheed, which represents an abso- 
lute unity, as in Genesis xxii. 2, 12, 16, 'Only son', 
Judges xi. 34, 'Only daughter/ is never used 
to express the unity of God. And not only was 
Elohim^ used with a plural signification, but 
Yahveh, also, as in Genesis xi. 7, 'And Yahveh 
said .... Let Us. go down, and let Us 
confound/ And not only so, but the Messiah 
is distinctly affirmed to be the Son of Yahveh in 
Psalms ii. 2, 7, for in verse seven He says to 'His 
Messiah/ Beni attah, 'My Son, Thou art/ In 
Proverbs xxx. 4, His Son is again mentioned. And 
the earlier books abound with narratives of the 
visits of Melech- Yahveh, t who is recognized as 
being Himself, Yahveh, or as the Jews say, 'Adonai 
Elohim/ 

**'Hear, Israel, Yahveh, thine Elohim, is Yakveh ONE." 

fGenesis i. 26. 

JGenesis xviii. 8, 14; Exodus iii. 2 et seq. 



130 THE GOAL OF LIFE 

'In a fuller sense the term 'Elohim' included not 
only the Son, the Messiah, but also the angels, for 
in the 82nd Psalm, the Supreme God is closely dis- 
tinguished as Elyon, the Most High (v. 6), and 
He is represented as standing in the congregation 
of the Gods, En sunagogue Theon, and charging 
the angelic rulers of this world— that is, Satan 
and his angels— 'with folly.' Again in Psalm xcvii. 
9, cal-Elohim, 'all the Gods,' are commanded to 
worship the Messiah. This is rendered from the 
Septuagint in Heb. i. 6, Pantes aggeloi Theou, 
'AH the angels of God.' In Psalm viii. 5, 'A little 
lower than Elohim,' is rendered, Brachu ti par 
aggelous, a 'little lower than angels.' So that in 
the fuller concept of the Godhead, the Melechim, or 
Aggeloi, were included in One Divine Unity. So 
that the Christian idea of the Godhead, is far 
nearer to that taught by Moses, and in the whole 
Hebrew Tanach, than the Jewish conception of the 
present day. 

"Delitsch, in 'Babel and Bibel,' says that the 
Old North Semitic tribes who settled in Babylon, 
about B. C. 2500, worshipped 'Yahwe, the existing, 
enduring one, the one devoid of all change,' and 
that this Yahwe was the spiritual possession of 
those same nomad tribes out of which, after a 
thousand years, the Israelites were to emerge. 
This Being, they called 'El,' which means 'the 
goal,' to which the eyes of man looking heaven- 
ward are turned, — 'on whom hangs the gaze of 
every man.'* From this he thought that the 

*Job xxxvi. 25. 



THE ELOHIM 131 

Hebrew idea of God was evolved. But this may 
be regarded as one evidence among many, of the 
existence of a primeval worship of El Elyon, the 
Supreme God, which has been identified with the 
Eu Siru of the code of Hammurabi.* 

"The Biblical conception of God is sometimes 
stigmatized as anthropomorphic, but this objection 
is the outcome of ignorance, for although every 
appearance of celestial beings is described as being 
in the form of man, yet it is clear, also, that they 
believed in an Omnipresent, all- pervading, all-sus- 
taining Spirit, t corresponding to the teaching of 
Paul on Mars Hill, that 'He giveth to all, life and 
breath and all things,' for 'in Him we live and 
move and have our being' ; and to that of John, that 
'God is Spirit/ and that 'no man hath seen God 
at any time. ' So that the Biblical conception of 
God is that of an all- pervading Spirit, who is 
everywhere, fills all space, fills all things, is the 
life and intelligence of all things, and the motive 
power of all things; and that the Messiah and all 
His messengers are 'His offspring' {genus), 'Sons 
of the Most High' (Benai El Elyon); that all were 
called 'Elohim, ' but over them all the Messiah is 
supreme, and to Him, as one with El Elyon, the 
worship of all is due." 

The thought presented in this chapter regarding 
Yahveh Elohim will meet with the strongest prej- 
udice arising in the preconceived ideas of long 

*"Biblia," June 1902. Vide "Code Hammurabi" and article "El El- 
yon." 
fPsalm 139. 7-9. 



132 THE GOAL OF LIFE 

standing in the mind of the Christian world; ideas 
which existed, as Professor Proctor says, among 
the early Semitic tribes. Because of constant 
touch with lower races who worshipped the sun, 
moon and stars and the various forces of nature as 
so many gods, the earliest Semitic thinkers were 
necessarily driven to the opposite extreme, and in 
order to preserve their people from leaving the 
worship of Yahveh Elohim and uniting with the 
heathen around them in their worship of many 
gods, they were forced to keep ever before the 
minds of the people that their God was not divided 
into many gods, one warring against another, as 
were those of the heathen, but that he was a Unity, 
one God. Therefore, as far back as we have any 
knowledge of it, there have been repeated in the 
Israeli tish ritual the words, "Hear, Israel: Yah- 
veh our God is one Yahveh, ' ' and also the words 
of the Covenant, "Thou shalt have no other gods 
before me." 

Now, that the great truth of the multiplicity in 
unity of the Godhead was known to the writers of 
the Bible is shown in every utterance in reference 
to the great Name and in reference to the Elohim; 
and even in this most emphatic utterance, Shema 
Yisrael Yahveh Elohim Yahveh echad ("Hear, 
Israel: Yahveh thy God is one Yahveh"), it will 
be seen that the noun Elohim (God) retains a 
plural form, and that also a plurality in unity is 
"expressed by the word echad. 1 ' 



THE ELOHIM 133 

But it may be argued that this is not alone a 
Jewish doctrine, that it was also the doctrine of 
Christ; for, according to Mark's Gospel, when 
asked which was the first commandment, he quot- 
ed the same words in reply. It is remarkable, 
however, that, with the exception of Mark, none of 
the apostles give this form to his reply to the ques- 
tion. Not to question Mark's memory in regard to 
this matter, the Christ well knew that for many 
centuries it would be necessary to guard the people 
against the many gods of the heathen. And did he 
not well know the dark period through which his 
revelation must pass before the dawn of the eternal 
morning? 

Were this not true, he would not have told them 
that he had many things to tell them but that they 
were not ready to receive them then. Consequent- 
ly, he made but little effort to reveal to his disciples 
the great mystery of the bringing together of a 
body of people and harmonizing them so that they 
become one body, "many members, and all the 
members of that one body," all members essential 
to the constitution of that body. But he laid the 
foundation for this doctrine in the parable wherein 
he said, "I am the vine, ye are the branches." 
Now, you that think, can readily discern the gov- 
erning law manifest here: Through the vine flows 
the same life-giving sap that nourishes all the 
branches. 

Being a member of the body of Yahveh Elohim 



134 THE GOAL OF LIFE 

he frequently emphasized the thought, "I can of 
mine own self do nothing/ ' which was equivalent 
to saying, Severed from the body of the Elohim I 
have no power. In his last great prayer (John 
xvii.) he prayed for those who should believe on 
him, that they might be one, as he and the Father 
were one: "I in them, and thou in me, that they 
may be made perfect in one." Here in most un- 
mistakable terms is expressed multiplicity in unity, 
not only in the body of his believers, but also in 
the body of the Elohim, which he called his Father. 
Bear in mind the words, "that they may be one, 
even as we are one"— in the same way. This is 
unmistakable language. 

But we will not extend the argument. While 
a multitude of texts might be quoted from the 
Scripture to show that what has been said is in- 
dubitably a truth, we know how futile argument 
is, and realizing the force of the words of the 
Christ we rest these truths upon them: "He that is 
of Godheareth God's words." 



CHAPTER XII. 

THE ETERNAL ORDER OF MELCHISEDEK. 

Before proceeding directly to the evidence in the 
Bible of the existence of this Eternal Order, we 
make the following statement: 

We find evidences from the beginning of Genesis 
to the time of Christ that there was a Brotherhood 
of men, who lived in the flesh and were masters 
in the highest sense of the term. This Brother- 
hood, like the Christ, were able to command the 
forces of nature, were righteous in all their ways, 
and were in direct touch with Yahveh and Elohim 
— Yahveh, the Spirit and God of the universe; and 
Elohim, the Brotherhood who were the Creators of 
the world. These, as we have intimated, were 
evidently from the age prior to Adam, from the 
age of which the Orientalists claim to have abun- 
dant records, called the Golden Age; and it is also 
related in mythology that one after another of the 
gods left the abode of men, Virgo being the last to 
leave. 

There was at that time a regular gradatory line, 
or, so to speak, a ladder of attainment, a chain of 
connected links, from the neophytes that were 



136 THE GOAL OF LIFE 

under the instruction of the masters in the body, 
to the masters that had passed beyond the confines 
of an earthly existence, on up to the Elohim; and, 
reasoning from analogy, this chain does not end 
here, but there are members— men who have lived 
in the body in other worlds from the beginning of 
time to the present— who have reached heights of 
attainment transcending the possibility of our finite 
conception. 

In order to know something of that Eternal 
Brotherhood we must follow the injunction of the 
writer of the letter to the Hebrews: "Therefore 
leaving the first principles of the doctrine of Christ, 
let us go on unto perfection; not laying again the 
foundation of repentance from dead works, and of 
faith toward God, of the doctrine of baptisms, and 
of laying on of hands, and of resurrection of the 
dead, and of eternal judgment. And this we will 
do, if God permit" (Heb. vi. 1-3). 

If the Christian church had faithfully followed 
the leading of the Spirit of God, or would follow 
it now, it would leave these first principles of the 
doctrine of Christ and go on unto perfection, where 
its members would know God and these things 
whereof we write. And they would know these 
things, not from theory, but from an experience 
more perfect, more vivid, more realistic, than the 
experiences of everyday life in this material world; 
for the doctrines of Christ are but the types and 
shadows of the glorious things that God has in 



THE ETERNAL ORDER OF MELCHISEDEK 137 

store for those that fear to do evil and love God 
and have perfect confidence in his guiding intel- 
ligence. 

If you carefully read the sixth chapter of He- 
brews, not fearing to accept the truth, you will see 
wonderful things in PauPs argument. After an 
earnest appeal to all to believe God and to follow 
him fearlessly, he closes the chapter with the fol- 
lowing words: "That by two immutable things, in 
which it was impossible for God to lie, we might 
have a strong consolation, who have fled for refuge 
to lay hold upon the hope set before us: which 
hope we have as an anchor of the soul, both sure 
and stedfast, and which entereth into that within 
the veil; whither the forerunner is for us entered, 
even Jesus, made an high priest for ever after the 
order of Melchisedek." 

This allusion to our being permitted, through 
obedience to the leadings of the Spirit, to enter 
"that within the veil," and become one with Jesus 
and that eternal order of Melchisedek, or Yahveh 
Elohim, is a direct reference to what has always 
existed in the initiations of the faithful neophyte, 
who, when he had attained worthiness, was per- 
mitted to enter the secret place of the Most High, 
into the knowledge of that Eternal Brotherhood. 

Frequent references are made throughout the 
Bible to "that within the veil," a veil symbolized by 
the veil of the temple, dividing the holy place from 
the Holiest of all. Jesus referred to it frequently 



138 THE GOAL OF LIFE 

and proclaimed himself to be the door, the means 
by which one may enter in through that veil, 
"whither," as Paul said, "the forerunner is for us 
entered, even Jesus, made an high priest for ever 
after the order of Melchisedek," implying that that 
order is within the veil. 

We ask our readers carefully to read the seventh 
chapter of Hebrews, and especially to note the 
following verses: 

"If therefore perfection were by the Levitical 
priesthood, (for under it the people received the 
law,) what further need was there that another 
priest [Jesus the Christ] should rise after the order 
of Melchisedek, and not be called after the order 
of Aaron? . . . For it is evident that our Lord 
sprang out of Judah; of which tribe Moses spake 
nothing concerning priesthood. And it is yet 
far more evident: for that after the similitude of 
Melchisedek there ariseth another priest, who is 
made, not after the law of a carnal commandment, 
but after the power of an endless life. For he 
testifieth, Thou art a priest forever after the order 
of Melchisedek .... And inasmuch as not 
without an oath he was made priest: (For those 
priests were made without an oath; but this with 
an oath by him that said unto him, The Lord sware 
and will not repent, Thou art a priest for ever 
after the order of Melchisedek:) By so much was 
Jesus made a surety of a better testament.' ' 

There is much prejudice on the part of the people 
in regard to taking the oath of an order that re- 



THE ETERNAL ORDER OF MELCHISEDEK 139 

quires secrecy, or, in other words, of an order that 
requires wisdom on the part of its members as to 
what is to be taught to the public and what is to 
be kept for those that are worthy; but here the 
statement is emphatic that "not without an oath he 
was made a priest." 

If our Lord Jesus, the Christ, came not after the 
order of Aaron, as Paul says, but came after the 
order of Melchisedek, then it follows that the 
mission of Christ is to lead his followers into the 
membership of that wondrous Brotherhood, to show 
them the way through the veil into the Holiest of 
all, into the great mysteries of that Eternal Broth- 
erhood—a Brotherhood which, the writer said, had 
"neither beginning of days, nor end of life." Not 
that this priest Melchisedek was without beginning 
of days or end of life, for that would be contrary 
to all that is known of organized or individualized 
existence. On the other hand, if worlds have cir- 
cled in the heavens from all eternity, if evolution 
has always been the law governing all worlds, and 
if it has been a law from all eternity that there 
are lines of demarcation between spheres of exis- 
tence, so that none can pass from that without to 
that within, from the lower to the higher, until by 
attainment they have earned the right to do so— 
until they have grown into it— which is one of the 
most absolute laws of the universe, then it follows 
that this order of Melchisedek is the order of a!! 



140 THE GOAL OF LIFE 

redeemed souls from the beginning of time, and 
will so continue throughout eternity. 

We have long believed that the lifeless shell of 
the Masonic Order is all that survives of what was 
originally the living formula of the Eternal Broth- 
erhood; but, through perversion, it has lost so much 
of its vitality that what now remains is virtually 
a dead form, and even that form has been so 
changed that but a small portion of the original is 
left. There is, however, still enough of the divine 
order in it to preserve its existence from the disin- 
tegrative forces of the ages. But we know this: 
That grand order of Melchisedek of which Christ 
came as a representative— as declared in the fore- 
going quotations— has always existed and will 
always exist throughout eternity; and we who are 
willing wholly to follow the Christ and his teach- 
ings will certainly be led into full, conscious mem- 
bership in that glorified Brotherhood. 

We will now consider 

THE EVIDENCES OF THE EXISTENCE OF THIS 
BROTHERHOOD IN THE BODY 

Paul's reference to Melchisedek and to Abraham 
will be found in Genesis xiv., and all who are in- 
terested in this subject should read the account 
with the new light that we have thrown upon it. 
In Genesis xiv. we read the following words: 
"And Melchisedek king of Salem brought forth 
bread and wine: and he was priest of God Most 
High (Heb. El Elyon). And he blessed him, and 



THE ETERNAL ORDER OF MELCHISEDEK 141 

said, Blessed be Abram of God Most High, posses- 
sor of heaven and earth: and blessed be God Most 
High, who hath delivered thine enemies into thy 
hand. And he gave him a tenth of all." 

There are several thoughts to be considered in 
connection with this account. One is the miscon- 
ception that has arisen in the minds of Christian 
people regarding this Melchisedek. It is thought 
that, because Paul said that he was king of right- 
eousness or king of peace, he could not have been 
an earthly monarch, but we must bear in mind that 
in those days kings were heads of tribes, or what, 
in many instances, we would to-day call mayors of 
cities, and, as a rule, they were independent rulers. 

We must also bear in mind, when reading this 
chapter, that the king of Sodom and the king of 
Salem went out to meet Abraham, and that both are 
spoken of as kings. This in itself, as you will see 
by careful reading, is evidence that Melchisedek 
was the head or ruling spirit of a resident brother- 
hood, somewhere in the vicinity of Sodom, and 
that he was known, not as a fighting king, but as 
a king of peace. 

Those who have studied the laws and principles 
governing true mystics, know that they invariably 
profess to be men of peace, and that they are 
supposed to use their mystic powers to perpetuate 
peace. If there was an organized body of those 
holy men who lived before the time of Adam, 
and were gathered from those who are called in 



142 THE GOAL OF LIFE 

Genesis vi. 2 "the sons of God," in contradistinc- 
tion to the sons of men, then they possessed similar 
powers to those manifested to the world by the 
Lord Christ; otherwise the statement in Hebrews 
that Christ "came after the order of Melchisedek" 
could not be true. 

It is generally supposed that this allusion to the 
order of Melchisedek had reference in some way to 
his personality or life; but the word "order" has 
here a double meaning. It signifies, first, an 
organization or society of persons having some 
common rule and obligation, as, for instance, a 
mystic order; and, second, a system of methods of 
procedure, usages, arrangements, methods of life, 
which form the constitution, or fundamental prin- 
ciples, of an organization of men. 

As the members of this order of Melchisedek 
lived from God, Spirit, and were one with him, 
they possessed powers similar to those possessed 
by Elijah, Elisha and the Christ, and through those 
powers they held the respect, the reverence, the 
awe, of the child- races, and were enabled to be 
to those races guides and instructors, and to con- 
trol the destinies of men, as we shall see further 
on. 

Another thought is clear here; namely, this Mel- 
chisedek was in the body, not a spiritual form as 
some suppose, for he brought bread and wine to 
nourish Abraham after his long struggle with the 
kings; and Abraham gave Melchisedek a tenth part 



THE ETERNAL ORDER OP MELCHISEDEK 143 

of the spoils that he had taken from the kings. So 
Melchisedek not only offered unto Abraham mate- 
rial nourishment, but he, in turn, received from 
Abraham material substance for himself and for 
his people. 

We find in Genesis xvii. 1, the following words: 
"And when Abram was ninety years old and nine, 
Yahveh appeared to Abram, and said unto him, I 
am the Almighty God; walk before me, and be thou 
perfect/ ' Whatever this appearance may have 
been, whether it was a man in the body or a God- 
man from the heavens, we have no absolute knowl- 
edge, but that it was one who talked to Abraham 
as a man talks to another man, face to face, is 
unquestionable. And this is further evidenced in 
chapter xviii. 1-8: 

"And Yahveh appeared unto him by the oaks 
of Mamre, as he sat in the tent door in the heat of 
the day; and he lift up his eyes and looked, and, 
lo, three men stood over against him: and when he 
saw them, he ran to meet them from the tent door, 
and bowed himself to the earth, and said, My 
lord, if now I have found favor in thy sight, pass 
not away, I pray thee, from thy servant: let now a 
little water be fetched, and wash your feet, and 
rest yourselves under the tree: and I will fetch a 
morsel of bread, and comfort ye your heart; after 
that ye shall pass on: forasmuch as ye are come to 
your servant. And they said, So do, as thou hast 
said. And Abraham hastened into the tent unto 



144 THE GOAL OF LIFE 

Sarah, and said, Make ready quickly three measures 
of fine meal, knead it, and make cakes. And 
Abraham ran unto the herd, and fetched a calf 
tender and good, and gave it unto the servant; and 
he hasted to dress it. And he took butter, and 
milk, and the calf which he had dressed, and set 
it before them; and he stood by them under the 
tree, and they did eat." 

There are several points that we ask you to note 
in this account: The first is that Yahveh appeared 
to him, and then it is said that three men stood 
by Abraham, not three angels— evidently the ones 
whom he called Yahveh; although if the account 
had said angels, as the word "angel" merely means 
messenger of God, it would not imply that they 
were not messengers in the body. That these were 
men, there is no doubt, for in verse 3 Abraham 
said, "My Lord," or "My Master;" the word here 
is Adonai, which means master, one to whom 
authority has been delegated from a higher source. 
That Abraham recognized their superiority as mas- 
ters is shown in the words, "If now I have found 
favor in thy sight," and in the fact that he bowed 
himself before them. Another evidence that they 
were in the body is the inference that Abraham 
brought them water with which to wash their feet, 
they having walked a distance in the dust, and 
also in the emphatic declaration that "they did 
eat" the bread which Abraham set before them. 
If all three had not eaten, probably the account 



THE ETERNAL ORDER OF MELCHISEDEK 145 

would have so stated, but the words are "And they 
did eat;" and after they had eaten they delivered 
their message. Please read the entire chapter. 

In verse 16 we find the following words: "And 
the men rose up from thence, and looked toward 
Sodom: and Abraham went with them to bring them 
on the way." Mark you, Abraham went with the 
three men; but in verse 17 the language is changed, 
for we read, "And Yahveh said, Shall I hide from 
Abraham that which I do?" What we wish to 
call attention to here is the fact that one of the 
three men remained with Abraham and that the 
other two went on to attend to their work in 
Sodom, for we read in chapter xix. 1, "And the 
two angels came to Sodom at even; and Lot sat in 
the gate of Sodom." This shows that two of the 
men went on while one remained with Abraham 
and gave him God's message. 

In chapter xviii. 20, we read that Yahveh said, 
"Because the cry of Sodom and Gomorrah is great, 
and because their sin is very grievous; I will go 
down now, and see whether they have done alto- 
gether according to the cry of it, which is come 
unto me; and if not, I will know." Therefore, 
whoever or whatever these men may have been, 
one thing is certain— it was necessary that Yahveh 
go down and see whether it was altogether accord- 
ing to the cry which had come unto him. In other 
words, he must go in person that he may know 



146 THE GOAL OF LIFE 

whether the report is true, before justice and 
destruction can be executed upon Sodom. 

Now, if it should be said that this conversation 
and prayer, or argument— whichever you wish 
to call it— of Abraham with Yahveh was with a 
spirit, disembodied, verse 30 would dissipate such a 
thought, for we read, "And he [Abraham] said 
unto him, Oh let not Adonai be angry, and I will 
speak." While heretofore he called this one to 
whom he had been speaking Yahveh, he now calls 
him Adonai, Master, and we here make this asser- 
tion, that in no case is the word Adonai, or Master, 
used in connection with a spiritual manifestation, 
but always in connection with a person, at least 
supposed to be in the body; neither is it used in 
connection with the God of the universe. 

This being true, it is positive proof that Abraham 
recognized the one with whom he was conversing 
as one who was in the body. He continues to use 
the word Adonai in the last part of his argument 
to the end of the interview, when the writer giving 
the account says, in verse 33, "And Yahveh went 
his way, as soon as he had left communing with 
Abraham: and Abraham returned unto his place." 
He did not say that Yahveh had disappeared, or 
that he went up from Abraham, but simply that he 
went his way; and where did he go? In verse 21 
he said, "I will go down now [to Sodom], and see 
whether they have done altogether according to 



THE ETERNAL ORDER OF MELCHISEDEK 147 

the cry of it, which is come unto me," and we have 
no further account of him. 

The next account of the two angels is given in 
chapter xix. where they come to Lot in Sodom, 
enter into his house and eat unleavened bread, et 
cetera. In proof that these were men in the body, 
we read: 

"The men put forth their hand, and brought Lot 
into the house to them, and shut to the door. . . 
Bat he lingered and the men laid hold upon his 
hand, and upon the hand of his wife, and upon the 
hand of his two daughters; Yahveh being merciful 
unto him: and they brought him forth, and set 
him without the city." 

Mark you, they laid hold upon the hand of Lot 
and of his wife and daughters, which no spirit 
can do, for we well know that spirit cannot touch 
matter nor matter, spirit. (Spirit may take hold of 
the mind and thus influence the physical body, as 
if the body were taken hold of.) 

In the foregoing we have evidence, if not abso- 
lute proof, of the existence of a Brotherhood in the 
flesh who were directly in touch with Yahveh, the 
Spirit of the universe, and one with him, and that 
they were so recognized by Abraham, who was 
virtually a neophyte under the guidance and in- 
struction of Melchisedek and of the Brotherhood 
with whom Melchisedek was connected. 

As further evidence of the existence of this Eter- 



148 THE GOAL OF LIFE 

nal Brotherhood, we read in Genesis xxxii. 24-28: 

"And Jacob was left alone; and there wrestled 
a man with him until the breaking of the day. 
And when he saw that he prevailed not against 
him, he touched the hollow of his thigh; and the 
hollow of Jacob's thigh was strained, as he wres- 
tled with him. And he said: Let me go, for the 
day breaketh. And he said, I will not let thee go, 
except thou bless me. And he said unto him, 
what is thy name? And he said, Jacob. And he 
said, thy name shall be called no more Jacob, but 
Israel: for thou hast had power with Elohim and 
with men, and hast prevailed." 

Here we find that Jacob wrestled with a man, 
whom he recognized as of the Elohim, that is he 
struggled with him before he obtained his new 
name, Israel, which means prevailing prince; which 
is to say that he had dominion in the line of his 
calling, as he demonstrated when his angry brother, 
that came out to slay him gave expressions of love 
to Jacob instead of anger. 

In verses 29 and 30 we read: 

"And Jacob asked him, and said, Tell me, I pray 
thee, thy name. And he said, Wherefore is it 
thou dost ask after my name? And he blessed 
him there. And Jacob called the name of the 
place Peniel [i. e., the face of God]: for I have 
seen Elohim face to face, and my life is pre- 
served.' ' 



THE ETERNAL ORDER OF MELCHISEDEK 149 

This implies that, while Jacob recognized that 
he was wrestling with a man, he knew that he 
was a God-man, one having oneness with Yahveh 
Elohim. What the nature of that wrestling was, 
whether mental or physical, we are not told, but 
the fact that he recognized that he was wrest- 
ling with one who had power to confer upon him 
the thing desired, is evidenced in the words, "I 
will not let thee go except thou bless me." 

We wish again to emphasize the thought that 
Jacob knew that he was wrestling with a man; 
and when he received the blessing he wanted to 
know the man's name. How natural it is for the 
human mind to want to identify everybody with a 
class or name, which implies merely the plane, 
office or sphere that the person occupies in this 
world, in place of recognizing his or her spiritual 
calling. 

As the angel who wrestled with Jacob and was 
called Elohim, was of that grand, old order of 
Melchisedek, he had received a new name, which 
was of the Spirit, and belonged exclusively to his 
sphere of use in that mystic body, therefore he 
refused to give Jacob his name. 

We read in Judges xiii. 6: 

* 'Then the woman came and told her husband, 
saying, A man of Elohim came unto me, and his 
countenance was like the countenance of an angel 
of Elohim, very terrible: but I asked him not 
whence he was, neither told he me his name." 



150 THE GOAL OF LIFE 

Now, observe that this messenger of Elohim 
appeared as a man to the woman, and she called 
him a man of Elohim— man of God— which was a 
common expression applied to those who belonged 
to that holy Order of Melchisedek. Now, when her 
husband, Manoah, came 

"He said unto the angel of Yahveh, I pray thee 
let us detain thee, until we have made ready a kid 
for thee. And the angel of Yahveh said unto 
Manoah, Though thou detain me, I will not eat of 
thy bread: and if thou wilt offer a burnt offering, 
thou must offer it unto Yahveh. For Manoah 
knew not that he was an angel of Yahveh." 
(vv. 15, 16.) 

This means, he did not know that the anael was 
in the spirit-form and not in the material body. 
Again we read: 

"And Manoah said unto the angel of Yahveh, 
What is thy name, that when thy saying comes 
to pass we may do thee honor? And the angel 
of Yahveh said unto him, Why askest thou after 
my name, seeing it is secret?" 

The angel did not deny that he had a name, 
and this teaches us that those who are called 
angels are the souls of men that have lived in the 
body, and, of course, had a name among men, but 
when they left the sphere of evolution and became 
members of the order of Melchisedek, a new name 
was given to them, which is the name of their call- 
ing in the Divine Order. 



THE ETERNAL ORDER OF MELCHISEDEK 151 

The fact that they are men who have lived on 
earth, and are our brethren, was shown by the 
angel who gave the wonderful revelation to John 
(Rev. xxii. 8, 9) : 

"And I John saw these things, and heard them. 
And when I had heard and sean, I fell down to 
worship before the feet of the angel which showed 
me these things. Then saith he unto me, See 
thou do it not: for I am thy fellowservant, and of 
thy brethren the prophets, and of them that keep 
the sayings of this book: worship God." 

This tells us that the angels of God are no more 
nor less than our brethren who are living or have 
lived upon the earth or some other world, but who 
have passed beyond the point where they are 
governed by the laws of generation, for there are 
many who have completed their fleshly existence 
and passed on as members of the Eternal Brother- 
hood; and the angel that appeared to Manoah and 
his wife was undoubtedly of that higher order, 
and had passed on, for in Judges xiii. 20, 21 we 
read: 

"It came to pass, when the flame went up toward 
heaven from off the altar, that the angel of Yahveh 
ascended in the flame of the altar. And Manoah 
and his wife looked on it, and fell on their faces 
to the ground. But the angel of Yahveh did no 
more appear to Manoah and his wife. Then Ma- 
noah knew that he was an angel of Yahveh." 



152 THE GOAL OF LIFE 

That this angel of Yahveh manifested to Ma- 
noah that he had dominion over the elements is 
suggested in the words, "And the angel did won- 
drously: and Manoah and his wife looked on." 

We read in Joshua v. 13-15: 

* 'And it came to pass when Joshua was by Jericho, 
that he lifted up his eyes and looked, and, behold, 
there stood a man over against him with his sword 
drawn in his hand: and Joshua went unto him, and 
said unto him, Art thou for us, or for our adversa- 
ries? And he said, Nay, but as the captain of the 
host of Yahveh am I now come. And Joshua fell 
on his face to the earth, and did worship, and said 
unto him, What saith Adonai unto his servant? 
And the captain of Yahveh's host said unto Josh- 
ua, Loose thy shoe from off thy foot; for the place 
whereon thou standest is holy. And Joshua did 
so." 

The connection between this verse and the fol- 
lowing chapter is not given, but it is said in Joshua 
vi. 2, that "Yahveh said unto Joshua, See, I have 
given into thy hand Jericho, and the king thereof, 
and the mighty men of valor." And he instructs 
Joshua how to take the strong city, but we have in 
this case no evidence showing whether this messen- 
ger was in the flesh or not; he simply said that he 
had come as captain of Yahveh's host, as the 
superior of Joshua, in that he gave Joshua orders; 
thus proving that he was at least one of the 
Masters. 



THE ETERNAL ORDER OF MELCHISEDEK 153 

In I. Samuel ii. 27, we read: 

"And there came a man of Elohirn unto Eli, and 
said unto him, Thus saith Yahveh, Did I plainly 
appear unto the house of thy father, when they 
were in Egypt in Pharaoh's house." 

He said that he "plainly appeared/' but he did 
not say definitely whether it was in the person of 
a man, or whether it was as a spirit messenger, 
or whether it was in the form of a word of Elohim, 
But the instances showing that men of Elohim 
appeared to the children of Israel, the covenant 
people, as guides, protectors, and controllers of 
the affairs of men, are too numerous to mention. 

These quotations suffice to show, with the aid of 
the chapters in immediate connection with them, 
that there did live during the period of the patri- 
archs, even down to the time of the Judges, an 
order of mystics called "Masters" by men, but 
who called themselves an "Order of the Sons of 
God," who were in the body, yet not of the people; 
they lived in obscurity, and came forth only to 
deliver messages from Elohim. 

We have, moreover, chosen quotations that in the 
past have been a mystery. The Christian world 
has erroneous ideas regarding these passages 
and regarding the angels of God. Many believe 
that the angels of God are uncreated beings, or 
of a separate creation, that they were never men 
in the body; whereas the quotations given prove 



154 THE GOAL OP LIFE 

the opposite, namely, that all of them are men 
who have come up by means of the experiences 
through which we ourselves have passed, and have 
gone on and become one with Yahveh Elohim. 

There is reference to another phase of the man- 
ifestation of this order of Melchisedek in the ac- 
count of Enoch, who ' 'walked with Elohim and was 
not, for Elohim took him; ,, and again, in the story 
of Elijah, whose name— El-i-Yah, that is, Yahveh 
is my God, my power— was undoubtedly given him 
by the Brotherhood. The meaning of his name was 
fully verified in the history of the doings of Elijah, 
in the great power that he manifested over the 
forces of nature— power evidently greater than 
that manifested by those before him, or by those 
after him, with the exception of the Christ; and 
when Elijah was taken up in a whirlwind his 
powers, or his mantle, fell upon Elisha. 

You will see by carefully reading accounts in the 
Scriptures that there were men in the body and 
out of the body who demonstrated by the wonders 
they performed that they were members of that 
Eternal Brotherhood. When we say wonders, we 
do not mean miracles as miracles have been under- 
stood, for nothing is done that is not in accordance 
with the laws of nature; but when men have be- 
come God- men, they may lay hold upon superior 
laws and accelerate or retard the working of laws 
already active in nature. 



CHAPTER XIII. 

JESUS OP THE ORDER OF MELCHISEDEK. 

In the preceding chapter we considered refer- 
ences in early Biblical history to the physical 
manifestation of the Order of Melchisedek. The 
unequivocal declaration in Hebrews that Jesus was 
of that Order is a fact, whatever the belief may 
be regarding the authenticity of the Epistle to the 
Hebrews or of the Bible. 

The existence in all times past of what are 
called mystic orders, is evidence in itself that 
instructions have been left on record concerning 
laws and methods of life by which man may obtain 
superordinary, not supernatural, powers. These 
records are not so full in the Bible as in the chron- 
icles of a few of the most ancient orders still sur- 
viving. These chronicles contain, however, scarcely 
more than shadows of the truth— reflections from 
the time when "God saw that the wickedness of 
man was great in the earth, and that every im- 
agination of the thoughts of his heart was only 
evil continually." (Gen. vi. 5.) Because of these 
evil imaginations whatever of divine truth man 
was able to obtain through the members of the 



156 THE GOAL OF LIFE 

Order of Melchisedek, was degraded for selfish 
purposes; and so, as the ages rolled on, perversion 
increased until, when the Christ came, the light of 
those truths had almost left the earth. 

We have in the Bible, accounts of three persons 
that attained complete unity with the Father and 
overcame death, although in the case of the first, 
Enoch, the seventh from Adam, the account is so 
meager that we are left largely to speculation in 
regard to his attainment, for we read simply that 
"Enoch walked with Elohim: and he was not; 
for Elohim took him." We are told that Elijah 
was taken to heaven in a whirlwind. Heaven 
means merely the region above us. Now, these 
men may have been taken to the locality of this 
Brotherhood, on earth, or, their bodies having been 
transmuted to spirit- bodies, they may have joined 
the Brotherhood in the heavens. 

Everybody is familiar with the account of Christ's 
crucifixion and resurrection, and with the fact that 
he took special pains to demonstrate beyond ques- 
tion to his disciples that it was not a spirit-body 
that he possessed after the resurrection, but the 
same physical structure that was placed in the 
grave. This demonstration that he had power 
over death, as well as over all other enemies, was 
the crowning revelation that he came to give to 
the world. 

We noticed in a former chapter that of this Order 
of Melchisedek— this Eternal Brotherhood that has 



JESUS OF THE ORDER OF MELCHISEDEK 157 

been from all eternity and will be to all eternity- 
are the angel messengers of Elohim who guide and 
control the affairs of earth; and they have caused 
to be put on record the truths of the Hebraic and 
Christian Bible— still held sacred by a few. 

We are told that Abraham was chosen and was 
led out from Ur of the Chaldees, the greatest and 
most enlightened nation then living on the planet; 
but a nation, like the Egyptian, devoted to magic, 
which they had perverted. Abraham was chosen 
because, having reached a development superior to 
that of his race, he was better fitted to become the 
progenitor of a people who would in the fulness of 
time constitute the first ripe fruit of the earth, a 
center around which all other nations would gather, 
a body that would become the light of the world. 

The great truths held by this divine Order of 
Melchisedek and the purpose in the mind of the 
Elohim in the creation of the world, were set forth 
in the types and shadows of the Mosaic law, and 
in what was denominated the ten commandments, 
"the everlasting covenant." And, finally, Abra- 
ham's posterity, Israel, the covenant people, were 
watched over by the Elohim and guided by their 
angels— members of the Order of Melchisedek— 
until the vital formula of types and shadows could 
no longer hold them, or, in other words, until the 
nation had developed to a point where the symbol- 
ism of religion had accomplished its work, when 
one of the grand order of Elohim came to earth, 



158 THE GOAL OF LIFE 

and, as the writer of Hebrews says in reference 
to Jesus, "took on him the seed of Abraham.' ' 

You will observe that these words refer to a 
personality who performed a voluntary act inde- 
pendently of the seed of Abraham, or of the fleshly 
body which grew from the germ. This implies that 
Jesus was the incarnation of a personality who vol- 
untarily came to earth and took on a fleshly body, 
and that the fleshly body which he took was from 
the seed of Abraham. We have, then, in this 
declaration two personalities, so to speak, the 
spiritual soul, or the pre-existing man, and the 
fleshly body that "he took on him." The English 
Revised Version has it, "He taketh hold of the 
seed of Abraham." "Taking hold of" suggests 
the thought of taking hold of sn instrument— a 
carpenter takes hold of his plane when he would 
use it; an engineer takes hold of his engine, and 
thus the engine is caused to express his will. All 
the prophecies, from beginning to end, demand 
that the fleshly body of Jesus come of the seed of 
Abraham, of the tribe of Judah and of the lineage 
of David. (See Deut. xviii. 15-19.) 

We are not left to speculate as to what Christ 
meant when he said, "I am the son of God," "I 
and my Father are one," "God is my Father," 
varied expressions, all agreeing with his injunction 
to the early church, "Call no man your father on 
the earth: for one is your Father, which is in 
heaven." The early church claimed that they 



JESUS OF THE ORDER OP MELCHISEDEK 159 

were the sons of God, as, in fact, do the church 
of the present day, notwithstanding they have 
ceased to believe it. 

At the moment of his death on the cross Jesus 
made it known more fully who was his Father when 
he said, "Eloi, Eloi, lama sabachthani, which is 
being interpreted, My God, my God, why hast thou 
forsaken me?" The word "Eloi" is the possessive 
form of "Eloah" whose plural is ''Elohim." Jesus 
said, "The Father that dwelleth in me he doeth the 
works," and again, "I can do nothing of myself," 
and when Eloah left the physical body, which, up 
to that time, he had occupied as a temple, the body 
immediately bowed its head and died. That in 
calling on the Elohim he used the singular form of 
the name, indicates the fact that the body had 
learned that it was the temple of one of the Elohim 
and that it had been the power of the Elohim man- 
ifesting itself to the world through his body. It 
was the wisdom of one of these wonderful Masters 
—wonderful to our comprehension— that caused to 
be recorded in the teachings of the Christ the most 
practical, the most minute and exact methods by 
which a man may become a member of that Eternal 
Order, may become Yahveh Elohim, as were those 
whom we have been considering. 

It was because of this, in part, that Jesus so 
emphatically declared, "I am the door," "he that 
entereth in by the door is the shepherd of the 
sheep. To him the porter [door keeper] openeth." 



160 THE GOAL OF LIFE 

Now these words of the Christ, "I am the door," 
direct our attention to the use of a door as the 
means by which admittance is gained into an en- 
closure, at another time Jesus declared, "I am the 
way, the truth and the life," which was equivalent 
to saying, "I am the door." Again he said, "If ye 
abide in me and my words abide in you, ye shall 
ask what you will, and it shall be done unto you." 

All these declarations— of which the last may be 
called the more explanatory— center in the one 
thought that he was and is the door. To abide in 
him is to follow his example, to continue to do as 
he did; and if his words abide in you, you believe 
his words, you "believe on him." If, therefore, 
you believe his words, and they abide in your life, 
that is, if you live in keeping with their require- 
ments, with the directions that he gave, and follow 
the methods that he taught, then you attain one- 
ness with him, then you are admitted, by virtue of 
perfect life, in through the door, or gate, into the 
city of the living God, into membership in that 
Eternal Brotherhood, the Brotherhood of all the 
ages; and as the angel said to John, "They go no 
more out forever." 

Thus we are led to the conclusion that in the 
person of Jesus the Christ was the incarnation of 
Eloah, one of the Elohim, for the purpose to which 
he referred in the words, "For this purpose came I 
into the world." The example that we should 
notice and follow, is his faithfulness in keeping his 



JESUS OP THE ORDER OF MELCHISEDEK 161 

thought on the accomplishing of that purpose, 
announced in the words that we have so often 
quoted: "Let us make man in our image, after 
our likeness/ ' (Gen. i. 26.) 

One of the Elohim came and "took on him the 
seed of Abraham, " that, doing away with types and 
shadows of religious service, he might give to the 
world all of the vital truth that it was possible for 
man to receive, and to establish a means by which 
the higher consciousness of the race can be kept in 
touch with and under the direct control and instruc- 
tion of Yahveh Elohim. Thus, so to speak, the 
leading strings with which to lead the race along 
regular lines of experimentation has been given to 
him until the time comes when man has outgrown 
the knowledge that he is capable of receiving from 
the recorded teachings of the Christ of Nazareth; 
then the anointing Spirit of Elohim will again be 
manifested to the world in a personality that will 
be called Elijah; for Jesus said concerning Elijah, 
"Elijah truly shall first come, and restore all 
things." Now mark you, he declared that Elijah 
should first come and restore all things, but he 
added in rather an equivocal way, "Elijah is come 
already, and they knew him not, but have done 
unto him whatsoever they listed"— -they killed him 
(John the Baptist). 

It is generally thought that he referred to the 
reincarnation of Elijah, that personality who lived 
in the time of the Judges and was a light and 



162 THE GOAL OF LIFE 

power to Israel; but God is no respecter of persons 
(personalities), and in the Eternal Brotherhood, 
the Elohim, man is named and identified not by his 
personal appearance, not by his incarnation in 
the physical body, not by his father and mother, 
but by his quality and sphere of use. "Elijah" 
means, Yahveh is my God, my power. 

The last declaration in the Old Testament reads 
as follows: 

"Behold I will send you Elijah the prophet before 
the coming of the great and dreadful day of the 
Yahveh: and he shall turn the heart of the fathers 
to the children, and the heart of the children to 
their fathers, lest I come and smite the earth with 
a curse." (Malachi iv. 5, 6.) 

Mark you, this is the last declaration of the Old 
Testament Scriptures, where the promise is em- 
phatic that before the closing of this dispensation 
there will be a man or a body of men whose power 
will be wholly from Yahveh. In other words, 
he will become the embodiment and expression of 
Yahveh Elohim, and will— as Jesus said— "restore 
all things." 

What things?— That which has been lost; for in 
order to restore a thing it must have been taken 
away or lost. Jesus came as the redeemer, to save 
man from the result of Adam's sin (Is. lii. 3), a 
redemption which is referred to in the fourteenth 
verse of the last chapter of the last book of the 
New Testament: "Blessed are they that do his 



/ 



JESUS OF THE ORDER OF MELCHISEDEK 163 

commandments, that they may have right to the 
tree of life, and may enter in through the gates 
into the city." This, then, refers to man's sin and 
fall and to his being driven out of Eden and from 
the tree of life, which, symbolically, was guarded 
by a flaming sword; and the restoration is to be 
through obedience to the commandments which he 
has broken, for disobedience was the cause of the 
fall, or the descent into matter. 

While this is, in a way, symbolism, yet it is more 
than symbolism; it is the quintessence, the epitome, 
of everything in the revelation that God gave to 
man from the time of Adam down to the present 
period, and the accomplishing of the purpose that 
was declared in Genesis i. 26. 

Therefore, when Elijah comes, he will be the 
"Elijah" because he has accepted the Everlasting 
Covenant, which opens with the words— as trans- 
lated in King James Version— "I am the Lord your 
God, " the meaning of which in the Hebrew is, I will 
be your power, your strength, and then continues, 
"Thou shalt have no other God," no other power, 
you shall trust in nothing but in my name, in me. 
In other words, you shall surrender the animal self- 
will and merge it into the Eternal Will, Yahveh, 
the God of the universe, in order that you may be- 
come what it was designed that you should be, a 
"son of God, " the embodiment and expression of 
Yahveh, a member of the organized body of the 
Elohim; and then j ou will have become his image 



164 THE GOAL OP LIFE 

and his likeness. This will constitute the Elijah 
that is coming to restore all things. 

The restitution consists in bringing man into 
Divine Order, in the reorganizing of that Holy and 
Immortal Order of all ages and worlds, that ex- 
isted from all eternity and will exist to all eternity. 
And woe to the man or to the woman who attempts 
to organize that order, not having been prepared 
and "sent" of God to do that work! 

A WORD OF CAUTION 

We have presented in this chapter the thought 
of a mystic order that, from all eternity, has ex- 
isted in all worlds and systems of worlds. The 
methods of this order lead man from the narrow 
sphere of his earthly consciousness into the con- 
sciousness of having become a center through 
which the mind of the Infinite finds free and per- 
fect expression. 

This teaching opens the door for the deceptive 
influences that are now very active to deceive the 
people. The suggestions made by us in former 
writings have already been taken up by spiritual- 
istic mediums and by selfish persons who wish to 
make money out of the desire of the people for the 
higher life— the reaching out for the mystic now 
so prevalent. 

Organizations have been formed, malignant in 
character, and of a nature to appeal to certain evils 
dominating the life of the people. Truths ex- 
pressed in this chapter have been perverted and 



JESUS OF THE ORDER OF MELCHISEDEK 165 

made the means of attracting the people and gath- 
ering them into these organizations of perverse 
and dark psychic influences, thus misleading and 
destroying those that are seeking the mystic. 

Consequently, our readers will no doubt hear ideas 
presented in this chapter expressed in perverted 
ways by different societies; but remember, the only 
safety is to accept the teachings of the Christ, 
who is the Door, and to follow them absolutely 
until all the evils of your nature are conquered, 
and the soul awakens to a conscious unity with the 
Spirit of the Highest. Remember that "as many 
as are led by the Spirit of God [not by spirits that 
profess great things, but by the Spirit of God] , they 
are the sons of God." 

Again, it should be remembered that Jesus lived 
the regenerate life; and although his period was 
not the time for regeneration to be taught, yet it is 
understood by the Roman Catholic Church, and the 
clergy of that church have always been required to 
live the regenerate life. 

The foundation of the Esoteric teachings is laid 
in the regenerate life— this is the only door, and 
we repeat the words of the Christ, "He that climb- 
eth up some other way, the same is a thief and a 
robber.' ' 

You that are Christ's, sheep of his flock, you 
that are the sons of God, will seek God and his 
righteousness wholly and will not be misled by 
these deceivers of whom Jesus said that "if it 



166 THE GOAL OP LIFE 

were possible, they shall deceive the very elect;" 
for if you conquer all the evils of your nature and 
unselfishly seek God with all your heart, then his 
angels will guide you and shed a constant light on 
your path, so that nothing can deceive you. 



CHAPTER XIV. 

THE ANGELS OF GOD. 

The foregoing presentation of an idea of God 
within reach of the reasonable conception of the 
human mind, should bring to us a joy in the reali- 
zation that God is not a myth, an incomprehensible 
somethi rig, or the mere life -principle, or even the 
spirit of mind, as many are now coming to believe, 
which is a vagary that, at best, can bring but little 
comfort, and certainly cannot produce the faith 
requisite to command zeal of action. The childish 
feeling of wonder at the incomprehensibility of 
God has been such in the past as to cause an actual 
fear of spirit and spirit- manifestation. This wonder 
and fear has not been confined to the ignorant. 

According to late newspaper reports, a prominent 
minister of England, upon witnessing a phenomenon 
attendant upon a woman engaged in a "religious 
revival," was actually frightened at the manifes- 
tation of light, because it was supposed to be a 
manifestation of Spirit. We believe that fear 
causes much of the materialism and skepticism as 
to God and Spirit and the power of his angels to 
appear to men and guide their lives as in Bible 



168 THE GOAL OF LIFE 

times. Much skepticism also arises from the vague- 
ness of the popular conception of God and his 
angels. 

The Lord Christ, who spoke with the authority 
of Yahveh Elohim, pointed forward to the present 
time when he said, ' 'The hour cometh, when I shall 
no more speak to you in proverbs, but shall tell you 
plainly of the Father/' and if the Spirit through 
the instrumentality of this volume ha? told you 
plainly of the Father, you should not allow the 
realistic conception of God to lower the greatness 
and sublimity of the ideal conception. The natural 
inclination of man is to lose interest in a thing and 
to lower his estimate of it as soon as he begins to 
comprehend it; but we assure you that were it 
possible for you to have a glimpse of the realities 
of the existence of that wondrous Brotherhood, 
Yahveh Elohim, the Creators of the world, you 
would find their real nature and character so far 
transcending your former conception of God that 
your mind would sink beneath its effort to compre- 
hend the wonders of that Deific Mind. Yet God in 
his love, wisdom, and goodness has so constructed 
us in his image and has led us so far into his 
likeness that we can now begin to apprehend some- 
thing of the realities of his own great nature. 

If what has been said enables you, the true child 
of God, to look up with a realistic conception and 
exclaim in the language of the Master, "Our Father 
which art in heaven, Hallowed be thy name. Thy 



THE ANGELS OF GOD 169 

kingdom come. Thy will be done, as in heaven, so 
on earth/ ' then you will begin to comprehend the 
reason for the opening words of this prayer; for 
the soul recognizes the Father not as a myth, not 
as something far beyond the possibility of our 
perception, but as a real, tangible Existence, as an 
intelligent Being that is able to sympathize, through 
knowledge gained by experience, with all the weak- 
nesses, all the vicissitudes of the human family, 
and yet loves us with a love transcending the love 
of the mother for the child in her arms, or the love 
of a husband for his bride. 

This is a realization that will bring us nearer to 
God and bring God nearer to us; and in the order of 
the heavens, established by the great wisdom and 
goodness of God, we are brought in direct touch 
with his mind, his will, his loving sympathy, and 
his all- pervading mentality. 

As to how we are brought in touch with God's 
great nature, we have not been left to speculate, 
for every great truth has been recorded in some 
form in that wondrous book, the Bible. The apostle 
in his letter to the Hebrews said: 

"But ye are come unto mount Zion, and unto the 
city of the living God, the heavenly Jerusalem, 
and to innumerable hosts of angels, to the general 
assembly and church of the firstborn who are 
enrolled in heaven, and to God the Judge of all, 
and to the spirits of just men made perfect, and to 
Jesus the mediator of the new covenant/' 



170 THE GOAL OF LIFE 

Here the apostle, either by vision or by reve- 
lation, is given to understand the order of the 
heavens and announces it by speaking of "just 
men made perfect," and of the "church of the 
firstborn who are enrolled in heaven." 

It has been given us to know— and reason sub- 
stantiates the fact— that according to the grade of 
development is the nearness of the soul to the 
throne of the everlasting Father, so that there are 
in the spirit- world at the present time not only the 
wondrous body of Yahveh Elohim, but there are 
angel-spirits ranking in gradatory order from the 
highest sphere down to the border- land between 
the mundane and the spiritual. 

Therefore when Yahveh Eiohim has a message 
to send to the sons of earth, it is sent through the 
angel messengers, through "the spirits of just men 
made perfect;" and we have reason to believe that 
it is sent from one to another until a messenger is 
reached whose potentiality enables him to meet the 
capacity of man who is to receive the message, 
for there are angels so highly developed that their 
words would be to man a consuming fire. There- 
fore the word of Yahveh Elohim must be passed 
down through the mind-organs of those that are 
nearer to man in order that he may be enabled to 
receive it without injury. The Lord Jesus said, 
"In my Father's house are many mansions; if it 
were not so I would have told you." (John xiv. 2.) 

In Jacob's vision 



THE ANGELS OF GOD 171 

"He dreamed, and behold a ladder set up on the 
earth, and the top of it reached to heaven: and 
behold the angels of God ascending and descend- 
ing on it. And, behold, Yahveh stood above it." 
(Gen. xxviii. 12, 13.) 

Thus this gradation is, as it were, a ladder set 
up on the earth (man), whose top reaches to 
heaven, Yahveh being at the head of the ladder, 
and each rung of the ladder from Yahveh down 
to man a stage of unfoldment, of spirit- life, and 
all the angels upon these varied planes are, as the 
apostle Paul said, "ministering spirits, sent forth 
to do service for the sake of them that shall inherit 
salvation." These ministering spirits minister to 
man according to his unfoldment. 

The ministering spirits— ministering to those 
among men that are sufficiently developed to 
receive heavenly truths and to put them into prac- 
tice—have overcome, and entered the realm of 
immortality; in other words, they are souls that 
are not bound to the earth-sphere but live from 
the heavens. There are, however, multitudes of 
souls that are earth-bound, that know nothing of 
the realities of a spirit-existence; these are they 
that spiritualists— so-called— are dealing with, and 
among these earth-bound souls there are as many 
malignant, evil- designed personalities, as there are 
in the physical body among men— yea more. 

For when we come to deal with souls that are 
earth-bound, we come in contact with that quality 



172 THE GOAL OF LIFE 

of human consciousness that is no longer restrained 
by culture or society; we are in touch with the 
impulses and passions that arise from the lower 
nature or a lower organism. Because of this, 
these earth-bound souls were called by the Lord 
Christ "demons," devils, for, as it is written, 
"the mind of the flesh is enmity against God; for it 
is not subject to the law of God, neither indeed can 
it be." These earth-bound souls are at enmity 
with the law of God, and when a person enters 
into covenant relation with God to seek God and 
righteousness with all his heart, and has decided 
to overcome generation and to live henceforth in 
the regeneration that he may attain immortality, 
these souls at once become to him pestiferous 
enemies to hinder, to deceive, to mislead and to 
destroy. 

Thus we find ourselves on the earth-plane sur- 
rounded by dark and malignant spirits; yet these 
dark forces have no power at all except what is 
derived from the spirit of the mundane or the 
earthly spirit And so far as the children of God 
ally themselves to the Spirit of God in covenant 
relation, and place their hand, as it were, in the 
hand of God's angel, overcoming fear and follow- 
ing the leadings of that divine messenger wholly, 
to that degree they are safe. 

But if one desires power, honor, wealth, the gratifi- 
cation of the lower nature, or any of the things that 
attract the men of the world, and attempts to gain 



THE ANGELS OP GOD 173 

them through unity with these mundane souls, the 
angel of God will leave him at once to the unmerci- 
ful influences of the dark world, who will promise 
and in part fulfil their promise to gratify the de- 
sires of the person and to give him the condition 
on earth that he desires; but with every benefit 
derived from that source will come many, many 
evils, sorrows and perplexities, until the soul is 
hopelessly bound and drawn out of the body to 
become an associate of the dark and malignant 
forces to which it has yielded itself. 

This is a dark picture, but this fact is the cause 
of the old idea of a tempting Devil. Remember, 
however, that God rules the universe and that there 
is no power but that which is derived from the 
name Yahveh, or from Universal Mind and Will 
Because of this it is said, ' 'The name Yahveh is a 
strong tower; the righteous runneth into it, and is 
safe." 

While we bring to light this dark side of the 
picture, we hope that you will not dwell upon 
it. We know that the world is full of darkness, 
temptation, deception, and all that is evil—evil 
because antagonistic to our hope and desire to be 
one with the Father; but it remains for us to hold 
closely to the original Christian principles, that is, 
consecration of our life to God and confiding trust 
in him, like the trust of a little child in the arms 
of its parent. It is this condition of mind that has 
preserved the church, notwithstanding its errors, 



174 THE GOAL OF LIFE 

its false doctrines. These principles have preserved 
its people through all the centuries down to the 
present. Because of their failure to maintain these 
principles the angel in the Revelation said to God's 
people: 

"But I have this against thee, that thou didst 
leave thy first love. Remember therefore from 
whence thou art fallen, and repent, and do the 
first works; or else I come to thee, and will move 
thy candlestick out of its place, except thou re- 
pent." (Rev. ii. 4.) 

Here we meet, not new doctrine, not new theo- 
ries, but are brought back to the "rock of ages," 
to the foundation laid by the Christ 1900 years ago; 
"For other foundation can no man lay than that 
which is laid, which is Jesus Christ.' ' (I. Cor. iii. 
11.) He is the only door. On the contrary, instead 
of presenting a new doctrine, we are obeying the 
injunction of the Spirit by the apostle: "Wherefore 
let us cease to speak of the first principles of 
Christ, and press on unto perfection." For, as the 
Christ said, "I have many things to say unto you, 
but ye cannot bear them now." 

As the fulness of times has come and the souls 
of men have ripened and matured, the period 
when men are to come into the image and the like- 
ness of God is at hand, and in order to bring about 
this image and likeness an advance in knowledge 
is necessary. 

To be told "plainly of the Father" and of his 



THE ANGELS OF GOD 175 

son— of the object of his coming and the methods 
by which we may come into unity, oneness, har- 
mony, with him— is an absolute prerequisite. It is 
also just as necessary to expunge the errors from 
our thought and to realize that we have a loving, 
merciful and kind Father, who is our Father by 
virtue of creation, by virtue of regeneration and 
by virtue of having been begotten from above, so 
that it is possible for us to enter that bosom of love 
and to become partakers of that mind, wisdom, 
knowledge and power. Being partakers of him, 
of his great nature, our souls are fed with immor- 
tal food, and by that food they grow, unfold; and 
the consciousness of God the Father, daily becomes 
more vivid, the realization more perfect, which 
enables the soul to look up as a little child into 
the face of its loving mother or father, and to 
say, "Our Father." If this work enables you to 
do this with a more vivid realization, it will have 
accomplished much. 

To leave the thought here, however, may leave 
an open door for some dear souls to be misled for a 
time; for, from the picture that we have present- 
ed, as the mind takes hold of the great truth that 
God's angels are not a separate creation, but, as the 
apostle Paul declared, are "souls of just men made 
perfect," some may imagine in some vague way 
that these souls occupy certain spaces, one above 
another, as if in suspension in the heavens, from 



176 THE GOAL OP LIFE 

the abode of the Elohim to the earth; but the facts 
are these: 

Spirit consciousness is consciousness of him who 
is the "fullness that filleth all things," for Yah- 
veh is Spirit and interpervades all space. To the 
soul that is awakened to a spiritual consciousness, 
there is no sense of distance; that is to say, time 
and space are virtually obliterated and the soul is 
conscious only of the presence of the center of that 
quality that it has come in touch with; so that if we 
should attempt to locate spirit-heavens, it would be 
only relative to the sphere of consciousness of the 
soul and would have no relation to distance or to 
locality. 

Yahveh, the God of the universe, embodies all 
qualities that exist, and the beginning of spirit- 
consciousness is an awakening to certain qualities. 
The higher the soul, the more comprehensive its 
ability to grasp the multifarious qualities existing 
in Divinity, and the lower the soul in degree of 
unfoldment, the more restricted is its comprehen- 
sion of various qualities. 

Swedenborg had a vague and imperfect idea 
regarding the spiritual heavens. He claimed that 
he visited many heavens of souls in their different 
degrees of unfoldment Be that as it may, one 
thing is certain— there are centers, so to speak, 
where souls of like development are gathered to- 
gether, all the way from the child- spirit that is 
highly unfolded but still a child, up to the pure 



THE ANGELS OF GOD 177 

love- sphere of innocence and purity and so on up 
into the realm of mind; and each of these centers— 
or heavens—is approachable by certain means 
which the person will apply during the progress of 
his development. 

Therefore, unless forwarned, there is liability of 
the scuPs coming into touch with, let us say for 
illustration, the childlike innocence and pure life- 
element that occupies a certain center, a heaven, 
and if the soul knows no better, it may think that 
it has reached the highest heaven, the ultimate, 
and go no further. By another mental state, 
arising from the application of certain laws, it may 
reach that heaven that is bright, loving, pure, ac- 
tive in every good word and work, and may think 
that it has reached the heaven that is to be im- 
parted to earth when man has come into the image 
and likeness of God; or it may, through another 
method, reach a heaven that is characterized by 
certain knowledge; for there are many heavens, 
and all these centers may be touched by applying 
certain laws in the process of walking the "narrow 
way." 

The danger is that when man has touched a cen- 
ter, or heaven, he at once ceases to reach out to 
God and settles down satisfied in the sphere that 
he has touched, and thus his progress ceases. In 
some cases not only will the progress cease, but 
there is a liability of his being deceived by dark 



178 THE GOAL OF LIFE 

intelligences, thrown out of the path and led down 
into darkness. 

But keep in mind the one thought, that Yahveh 
Elohim, the God of the universe, is your ultimate, 
is the end that you seek; keep in mind the highest 
that you can conceive and pray daily and earnestly 
to know the truth that you may live in harmony 
with it; and if you become conscious of one of the 
lesser heavens, learn from it, but do not desire to 
remain there. Remember the object of creation, 
and therefore the work before us, the sons of God, 
is to unite our consciousness with the great Nature 
that created this system and through it to bring 
upon earth a like organism, which, under the guid- 
ing intelligence of Yahveh Elohim, will become 
the perfect expression of his Mind and Will, and 
will become, as was revealed to John, a king and 
priest unto God and ' 'reign on the earth." 

The thought that in the past has occupied the 
mind of the Christian world— that of dying and 
going to heaven, as the ultimate object of our 
creation— is an error, for the Lord Christ's teaching 
was of immortality, not of the soul only, but im- 
mortality of the entire man; and the purpose as 
announced in the beginning was that man should 
have ' 'dominion over the earth.' ' The purpose 
was also revealed to John on Patmos when the 
angel said, ' 'The kingdom of the world is become 
the kingdom of our Lord, and of his Christ 
[anointed]." 



THE ANGELS OF GOD 179 

When we take into consideration the facts 
presented in the early part of this work, the ' Im- 
mensity of the Universe, ' ' the infinity of space filled 
with worlds and universes, and think reasonably 
of these things, our mind is turned away from the 
childish thought that has occupied it in the past— 
that of some far-off world to which we must go 
when we leave this earth— and we awaken to the 
truth that the whole tenor of Revelation is to pre- 
pare man to become a king and a priest unto God 
and to reign on this earth. This thought is neces- 
sary in order to understand the following chapters 
on the image and the likeness of God. 



CHAPTER XV. 

THE MIRACULOUS CONCEPTION. 

The reader has no doubt inferred from what has 
been said that in order to have a correct knowledge 
of Jesus, his mission and our relation to him as 
our Savior, it is absolutely essential to believe that 
he was the son of Joseph and Mary, in the sense 
in which we are the children of our parents. 

We meet here the strong preconceived idea on 
the part of some of our readers that if any part of 
the Scriptures is not infallible, then no part of it i3 
infallible. This is a childish thought. The Lord 
Christ said, "And ye shall know the truth, and the 
truth shall make you free. ,, The truth is not all 
comprehended in the Bible. Truth is the facts 
concerning things that are, in contradistinction to 
the ideas concerning things which are not. There- 
fore to know the truth, no matter where we find it, 
is a saving quality. Truth is vital. Error is dark 
and disintegrative. 

This brings us to the question: Were the teach- 
ings of the apostles, the immediate successors of 
our Lord, infallible? that is, were the apostles 
incapable of mistake or error? We must admit, if 



THE MIRACULOUS CONCEPTION 181 

we allow our reason to have its normal sway, that 
they were not infallible. An illustration of this 
may be found in the Gospel according to John. 

Of all the disciples not one was so near to the 
Lord Christ as the beloved disciple, John; not one 
has given to the woild such valuable thought, for 
his Gospel is a book superior to all other books in 
existence. Admitting this and also admitting, as 
many of our leading clergymen do, that if the 
entire Bible except the Gospel of John, should be 
destroyed, the Christian church would still have 
sufficient vital truth to go right on with its work; 
yet, in the last verse of this beloved disciple's Gos- 
pel, we read these words: "And there are also many 
other things which Jesus did, which if they should 
be written every one, I suppose that even the world 
itself would not t ontain the books that should be 
written.' ' (John xxi. 25.) Think of this statement! 
What a wonderful exaggeration! Shall we not say 
a thoughtless exaggeration? for, if there ever has 
been a man that has been honest and true, die be- 
loved disciple was that man. 

But let us use our reason. The Greek tongue is 
as compact as our own, and if there had been a 
disciple who had followed the Lord Christ from his 
birth to his crucifixion and resurrection, and had 
recorded every step he took, every word he uttered, 
yet the book that contained it all would be no larger 
than a moderate volume of our time. To say that 
he supposed the world would not contain the books 



182 THE GOAL OF LIFE 

necessary to give a full account of the Lord's acts, 
is readily seen to be a great error, but, as we have 
said, it is an error in judgment. 

It is also evident that there is a tendency to ab- 
breviate in all the Gospels. Now it is possible that 
Matthew and Luke may have become familiarly 
acquainted with Joseph or Mary or both, and that 
Mary or Joseph informed them concerning the 
remarkable experience prior to the conception and 
birth of the Lord Christ, for there is a law— let us 
make the statement without the elaboration neces- 
sary to prove it— that in reincarnating, the soul 
always presides at the conception of the body in 
which it is to incarnate. There are now in the 
world, we believe, thousands of men and women, 
and especially women, who can tell you that they 
were vividly conscious of being overshadowed at 
the time of the conception of their child. 

If the soul of the ordinary man is strong enough 
to produce marked conditions at the time of con- 
ception, what must the conditions have been when 
Yahveh Eloah overshadowed Joseph and Mary 
with his great glory and power! If this is a fact, 
it alone is enough to suggest to our mind the 
thought that if such a soul should come near 
enough to enter into the life- currents of a man and 
a woman in order to procure a physical body, his 
power would be sufficient to overpower, for the 
time being, all their conscious ego and to possess 



THE MIRACULOUS CONCEPTION 183 

them wholly— to an extent that neither of them 
would be conscious of what had taken place. 

This may explain what Matthew said in his Gos- 
pel, that when Joseph found Mary with child, "he 
was minded to put her away privily,' ' but the 
angel of the Lord informed him in a dream that he 
should take to himself Mary his wife, because the 
conception was by virtue of the overshadowing of 
the Holy Spirit. —This is the kernel of the whole 
matter. 

In Luke's Gospel we find that the conversation 
between Mary and the angel was prior to concep- 
tion, for the angel said, "the power of the Most 
High shall overshadow thee;" the whole account 
is in the future tense, because the account in Luke's 
Gospel is simply prophecy. Therefore, it tells of 
something which had not yet happened. The only 
point that remains to be cleared up is the fact that 
Joseph was unconscious of what had taken place. 

Let us now turn our attention to another point in 
this connection. The first noticeable fact is that 
John, the beloved disciple, gives no account or even 
intimation of the "Miraculous Conception" of his 
Master; and he more than all the other disciples, 
had oppcrtunity to know in regard to this, because 
"when Jesus therefore saw his mother, and the 
disciple standing by, whom he loved, he saith 
unto his mother, "Woman, behold, thy son! Then 
saith he to the disciple, Behold, thy mother! And 
from that hour the disciple took her unto his own 



184 THE GOAL OP LIFE 

home."' If Mary lived with John, which no doubt 
she did for some years, he more than all the 
others would be expected to be thoroughly familiar 
with all the facts concerning his Master, includ- 
ing those relating to his conception and birth, 
especially, if his conception was as wonderful 
as that recorded by Matthew and by Luke. 

Another fact is prominent in this connection; 
namely, in all the preaching of the apostles, begin- 
ning with the book of Acts to the last chapter of 
Revelation, there is not one reference to Christ's 
miraculous conception, but on the contrary, they 
preached him as a man (Acts ii. 22; x. 34-43), as 
one of their brethren, as Paul so plainly expresses 
it: 

* 'Wherefore it behooved him in all things to be 
made like unto his brethren, that he might be a 
merciful and faithful high priest in things pertain- 
ing to God, to make propitiation for the sins of 
the people. For in that he himself hath suffered 
being tempted, he is able to succor them that are 
tempted.' ' 

Now, if Christ was Divinely Begotten, he cer- 
tainly was not in all points like unto his brethren, 
but he had every advantage over any man that 
ever had lived. 

If the doctrine of the miraculous conception is 
essentially a part of the Christian religion, why 
is it that Mark, John, Paul and all the apostles 



THE MIRACULOUS CONCEPTION 185 

whose letters constitute the New Testament, never 
mention it? 

Let us again turn to Matthew's Gospel. He be- 
gins his account with the genealogy of Jesus 
Christ. Mark you, he says, "The book of the 
generation of Jesus Christ, the son of David, the 
son of Abraham/ ' and he closes it as he would the 
genealogy of any other person by saying, "and 
Jacob begat Joseph the husband of Mary, of whom 
was born Jesus, who is called Christ/ ' Now this 
is either the genealogy of Jesus Christ, or it is not. 
If it is the genealogy of Jesus Christ, then Joseph 
was his father; if it is not the genealogy of Jesus 
Christ, then God was his father; in the latter case 
Joseph had nothing to do with it, and the tracing 
of the genealogy through Joseph is all sham— there 
is nothing in it. We are here brought face to 
face with some very stubborn facts. 

Let us see what Luke says in his genealogy; he 
begins it with these words: "And Jesus himself, 
when he began to teach, was about thirty years of 
age, being the son (as was supposed) of Joseph, 
the son of Heli ,, et cetera. (Luke iii. 23.) Without 
the parenthesis it reads, "being the son of Joseph, 
the son of Heli" et cetera, and he closes the gene- 
alogy as follows, "the son of Seth, the son of 
Adam, the son of God," and here the tracing ends. 
Was not Jesus the son of God as much as Adam? 
Why then this genealogy at all? For if the Mirac- 
ulous Conception is a truth it is not the genealogy 



186 THE GOAL OF LIFE 

of Jesus Christ, as he had no genealogy. You may 
say that this is the genealogy of Mary, but Mary 
is not mentioned, neither is the genealogy of 
woman ever counted in the Bible; and even if the 
genealogy of Mary had been given, it would be 
traced to Ruth, the Moabitess, for she was the 
ancestor of Mary, and Jesus would not have come 
of the seed of Abraham, but of the seed of Lot. 
But why these difficulties? and why are these 
things as they are? 

Let us turn our attention to the Church and to 
the Church Doctrine. How early in the history of 
the church, the doctrine that "the end justifies the 
means' ' came into existence, we are not prepared 
to say; but the early fathers in preaching to the 
Pagans constantly met the Pagan belief that their 
gods were divinely begotten, and no doubt when 
the early Christians presented the Lord Christ 
to the Pagans, they said that he was inferior to 
their gods because their gods were divinely be- 
begotten, begotten by a miraculous act on the part 
of Deity, while Jesus Christ was born of man and 
woman. 

Justin Martyr, one of the Christian fathers, says, 

"It having reached the Devil's ears that the 
prophets had foretold the coming of Christ [the son 
of God], he set the heathen Poets to bring forward 
a great many who should be called the sons of 
Jove. The Devil laying his scheme in this, to get 
men to imagine that the true history of Christ was 



THE MIRACULOUS CONCEPTION 187 

of the same character as the prodigious fables 
related of the sons of Jove." 

Again he says, in his Apology to the Emperor 
Adrian: 

"By declaring the Logos, the first-begotten of 
God, our Master, Jesus Christ, to be born of a vir- 
gin, without any human mixture, we [Christians! 
say no more in this than what you [Pagans] say of 
those whom you style the sons of Jove. For you 
need not be told what a parcel of sons the writers 
most in vogue among you assign to Jove. . . . 

"As to the Son of God, called Jesus, should we 
allow him to be nothing more than man, yet the 
title of 'the Son of God' is very justifiable upon the 
account of his wisdom, considering that you [Pa- 
gans] have your Mercury in worship under the 
title of the Word, a messenger of God. . . . 

"As to his [Jesus Christ's] being born of a 
virgin, you have your Perseus to balance that." 
(Quoted in "Taylor's Syntagma," p. 169.) 

Meeting such formidable opposition as the Pagan 
belief presented to the early Fathers, we must 
admit that it would be a strong temptation to add 
to the Christian Doctrine and to the written records 
that were exclusively in their hands, the account 
of the Miraculous Conception and Virgin Birth as 
found in Matthew and Luke, and also the paren- 
thesis in Luke's account. 

Again, we notice upon carefully reading the Gos- 
pel according to Matthew that his account of the 
birth of Christ, beginning with the words, "Now 



188 THE GOAL OF LIFE 

the birth of Jesus Christ was on this vise," is. 
written in a different style and with a different 
word- format ion from the rest of the chapter, and 
it is so set apart so that it may well be considered 
an interpolation. The same is true concerning 
Luke's Gospel; and these two Gospels are the only 
Gospels in which the birth of Jesus is recorded. 

There are two facts that stand out before us, 
namely, was Jesus that Christ prophesied by Moses 
and by many of the prophets? If he was, then he 
was the son of Joseph, the son of Abraham. If he 
was not the Christ prophesied of, then we may ad- 
mit for the sake of argument that he was Divinely 
Begotten. No prophecy from the beginning of 
Genesis to the end of Revelation prophesies a Mes- 
siah Divinely Begotten; on the contrary, all the 
prophecies concerning the Messiah prophesy a man, 
not only born of woman, but of the literal descent 
of Abraham according to the flesh. 

In Matthew's account, in order to substantiate 
the miraculous conception, we find quoted the words 
of Isaiah (vii. 14): "Therefore the Lord himself 
shall give you a sign; behold, a virgin shall conceive, 
and bear a son, and shall call his name Imman- 
uel."* That this refers to the Christ there is grave 

*lf you turn to this chapter of Isaiah's prophecy you will see that it 
relates exclusively to an invasion then in progress, and concerning this 
child it is said, "For before the child shall know to refuse the evil and 
choose the good, the land whose two kings thou abhorrest [the two kings 
that conspired against him] shall be forsaken. Yahveh shall bring 



THE MIRACULOUS CONCEPTION 189 

doubt, but that Mary was a virgin prior to her con- 
ception of the Lord Christ is probable. The word 
1 Virgin' ' is rendered "a young marriageable wom- 
an" in the margin of the Revised Version and also 
in Rabbi Leeser's translation of the Bible. There 
is no thought here whether she had known a man 
or not, but "a young, marriageable woman shall 
conceive/ ' That is all there is in this quotation, and 
that Mary was a young marriageable woman and a 
virgin, and that she did conceive by Joseph and 
thereby produced the body in which Eloah, a mem- 
ber of the God of the universe, was incarnate, we 
have no reason to doubt. 

In conclusion we ask you to read Deut. xviii. 
15-19 inclusive. 

From this prophecy you will clearly see that 
Jesus could not have been a Son of God after the 
flesh, and if there was nothing else, in the whole 
Scriptures to contradict the miraculous conception, 
the words of Jesus himself contradict it positively: 
"That which is born of the flesh is flesh; and that 
which is born of the Spirit is spirit." If these 

upon thee, and upon thy people, and upon thy father's house, days that 
have not come, from the day that Ephraim departed from Judah; even 
the king of Assyria." This refers to the carrying away into Babylon, 
which took place long before the advent of the Christ. Again, the 
words concerning this child are: "and shall call his name Immanuel," 
not Jesus. You may say, Immanuel means "God with us," but did not 
the Hebrews choose such names for their children? Was it not a com- 
mon thing? — It certainly was. So it i3 not probable that this sign that 
was given to Ahaz referred in any way to Jesus the Christ. 



190 THE GOAL OF LIFE 

words mean anything, they mean that Spirit cannot 
generate flesh and that flesh cannot generate 
spirit. So we repeat, if there were no other 
statements in the Scriptures to deny the Miracu- 
lous Conception of the Lord Jesus, his own words 
would deny it. 

We thought to leave this question for others to 
discuss, as it is at present a mooted question; but, 
because of the great necessity of a correct under- 
standing of this subject, in order to justify the 
truth of the Scriptures in general, as well as to 
remove the dark veil that is thrown over the church 
by this fallacy of the Miraculous Conception, we 
found it necessary to make the foregoing state- 
ments in as brief a form as possible. 

We have but to glance around us to see the re- 
sult of this false doctrine. We see the church 
worshipping "the mother of God." The Whole 
Church, Protestant and Catholic, is bowing down 
and worshipping the image of a man— actually 
worshipping the flesh of a man, of a son of Abra- 
ham! 

Thus the people are transgressing the command- 
ment, "Thou shalt not make unto thee a graven 
image, the likeness of any form that is in heaven 
above, or that is in the earth beneath, or that is in 
the water under the earth: thou shalt not bow 
down thyself unto them, nor serve them." Yet 
the entire Christian world is bowing down and 



THE MIRACULOUS CONCEPTION 191 

worshipping and essaying to serve a man in the 
image of themselves. 

This doctrine was also the cause of the great 
persecution of the early church and of the dogma 
of the transmutation of the wafer and the wine 
into the actual body of Christ. In fact, you can 
easily trace all the great errors and evils that have 
followed the Christian church to the belief that 
the fleshly seed of Abraham was the son of God, 
forgetting all about that spiritual soul that was 
indeed the real man, the real savior of the world. 
As God said by the prophet, "I, even I, am Yah- 
VEH; and beside me there is no savior." Some 
may say : Then Jesus the Christ is God. So he is, 
but that flesh of Abraham is not God, but as Jesus 
said, "The Father that dwelleth in me he doeth the 
works," and he is God, he is our Savior. 



CHAPTER XVI. 

THE IMAGE OF GOD. 

We read in Genesis i. 27, that ' 'God created man 
in his own image, in the image of God created he 
him." If we are to consider 'The Image of God" 
in man, as the physical expression or form of man, 
then we must consider the creative form as mani- 
fested in nature. As we have stated in a former 
chapter, that all nature is His body and "God the 
scul" of all, it is evident that we have before us a 
vast field of thought. 

In the childhood of our race we were satisfied to 
believe that as man was made in the image of God, 
God must be in the image of man. While this 
statement is in itself correct, yet it comes so far 
short of the great truth involved, that the early 
church was caused to draw a sharp distinction 
between what is called the work of God and the 
work of nature. It is a sad commentary on the 
advancement of our race that, even now, we hear 
professed scientists say that God has nothing to 
do with some great convulsion of nature, because 
it can be traced to some natural cause. It is just 
at this point that infidelity is growing most rank. 



THE IMAGE OF GOD 193 

But when we accept the fact that God is the Soul 
and Creative- Power active in all that is, we have 
laid a foundation for reasonable, orderly thought. 

Starting, then, from this, the fundamental truth, 
to search for the image cf man in the great uni- 
versal whole, we are led back to a line of thought 
that, because of the prevailing materialism and 
ignorance, has been for the last century in great 
disrepute. We refer to the recognition of the in- 
fluence of the heavenly bodies over our earth and 
over man. 

Sometime in the long- forgotten past some one 
discovered what the Greeks denominated the ' 'circle 
of animals"— the zodiac. The term circle of ani- 
mals, although displaying a partial ignorance of 
the real nature of the thing named, yet indicates a 
great truth— a truth discerned by seers and sages 
of all past ages down to our own time; notably 
among whose names stand those of Plato and 
Swedenborg, who saw what they called the "Grand 
Man of the Heavens." 

In 1887 the author of the present volume published 
a work entitled Solar Biology. The special object 
of this work is to delineate character from the 
date of birth of a person. In this work it is proved, 
as accurately as any scientific fact can be proved, 
that a person is dominated and characterized by 
that function of the human body represented by 
the particular sign of the zodiac in which the 



194 THE GOAL OF LIFE 

earth was at the time of his birth. The apostle Paul 
seemed to have a conception of this fact when he 
said: 

"The body is one, and hath many members, and 
all the members of that one body, being many, 

are one body For the body is not one 

member, but many. If the foot shall say, Because 
I am not the hand, I am not of the body; it is not 
therefore not of the body. And if the ear shall say, 
Because I am not the eye, -I am not of the body; it 
is not therefore not of the body. If the whole body 
were an eye, where were the hearing? If the 
whole were hearing, where were the smelling? 
But now hath God set the members each one of 
them in the body, even as it pleased him. And if 
they were all one member, where were the body? 
But now they are many members, yet but one 
body. . . . And whether one member suffer- 
eth, all the members suffer with it; or one member 
is honored, all the members rejoice with it. Now 
ye are the members of Christ and members each in 
his part." (I. Cor. xii. 12-27.) 

To make a statement of the fact without at- 
tempting to prove its verity, let us assume that 
surrounding our sun there is what may be called 
twelve oceans of etheric life, separated, one from 
another, by well-defined lines, and that these tivelve 
oceans contain qualities represented by the twelve 
functions of the human organism, beginning with 
Aries, the head of the Grand Man; followed by 



THE IMAGE OF GOD 195 

Taurus, the neck; Gemini, the hands and arms; 
Cancer, the breast; Leo, the heart; Virgo, the 
stomach and digestive system; Libra, the reins, 
and so on through the twelve functions of the 
human organism. 

Through these twelve oceans all the planets of 
the Solar System pass in their voyage around 
their parent sun. A planet and the particular 
ocean in which it is immersed reciprocally con- 
tribute their qualities — the ocean of life receives 
from the planet and the planet, in turn, from the 
ocean of life, its people being dominated by the 
qualities of that ocean. With the aid of Solar 
Biology any one can prove these statements to be 
facts. 

We find that around our earth there is also a zodi- 
ac, whose influence governs the physical body and 
its senses. This zodiac is separate from the zodiac 
of the sun and in its exact image, with the single 
exception that the order of the earth's zodiac is a 
reversal of the sun's zodiac. For illustration: When 
the earth is on that side of the sun represented by 
the sign Aries, and the moon is on a line with the 
sun and earth it is new in the sign Aries of the 
earth's zodiac, thus showing that, in relation to 
each other, the two zodiacs are in reversed order. 
Again, the earth being in the sign Aries, the moon 
is full— that is, it is on a line with the sun and the 
earth, and on the side of the earth opposite to the 



196 



THE GOAL OF LIFE 



sun— when it is in the sign Libra. (See accompany- 
ing diagram.) 




We particularize in regard to this matter because 
it is an important truth in psychology that this 
reversal is indicated in the fact that every truth 
received by the individual through the senses 
is reversed to the mind. This accounts for the 
great perversion of truth; no one can realize to 
what extent truth is perverted until he has devel- 
oped to a point where the spiritual consciousness 
begins to dominate the personality. We have 
diverged, however, from the direct line of our 
thought— though, perhaps, necessarily. 



THE IMAGE OF GOD 197 

We have brought to your mind a picture of the 
Grand Man of the Heavens in the position of the 
fetus in the womb, with head and feet together, 
surrounding the sun, and another surrounding the 
earth. And we have also hinted at the fact that in 
the movements of these heavenly bodies, creation is 
carried on; that each of the various members of the 
human family, created at the different periods of 
the year, is the embodiment of a specific function 
of the Grand Man of the Heavens. But each of 
these persons is also the embodiment of the qualities 
of the entire zodiac or has these qualities repre- 
sented in his organism. He is dominated, however, 
by the quality of that particular function in which 
he was born, for, as we have seen, each of the 
twelve oceans represents one of the twelve func- 
tions that constitute the human organism. 

As, therefore, the heavenly bodies are the mind- 
organs of the Infinite, engaged in the work of 
creation by means of their constant revolution 
around their center, and as man is the product of 
those creative agencies, being in the exact image 
of the zodiac, it is evident that, in the words of the 
Scriptures, "God created man in his own image, 
in the image of God created he him. ,, 

This fact gave rise to the following poem by a 
modern poet: 

"Twelve Angels rule the planetary scheme; 

Each hath an orb; one Deity supreme 

Is their indwelling life; they bow the knee 



198 THE GOAL OP LIFE 

To one God-man who rules immensity. 
Twelve angel nymphs in air, earth, sea and fire 
Dwell with a viewless and unnumbered choir, 
Ruling the elements; twelve oceans roll 
Their light waves from the one Creative Soul; 
Twelve archetypal spheres rule time and space; 
Twelve primal splendors shine from God's own 
face." 

THE ORGANIZED IMAGE 

We have been considering the expression of the 
creative image in its material and earth- mind 
manifestation— a manifestation which had its 
beginning when man was formed. But the image 
in its expression by no means stops here— this is 
but its beginnings. In order that there may be an 
organism capable of expressing Divinity, there 
must be an aggregation of such individual bodies. 

As the apostle has stated in the foregoing quota- 
tion, there must be the bringing together of a Body 
of people whose minds have sufficiently developed 
to realize something of their Source and to desire to 
come into perfect unison, oneness, with the Mind 
and Will that formed them. 

Man, as we find him at the beginning of this 
the Twentieth Century, has his whole interest, 
desire and thought centered upon self— me and 
mine. Thus he is held as a part separated from 
the Grand Body, the Body of Humanity. As the 
animal world, he is struggling with his fellows, 
fighting for his own supremacy. Consequently, 



THE IMAGE OF GOD 199 

labor, sorrow, and death appear on every side, 
arising from the same cause which produces dis- 
ease in the individual body, namely, every organ 
is out of harmony with the body- general. There- 
fore the whole body of humanity is diseased from 
the crown of the head to the soles of the feet, every 
organ and function warring against the other 
members and against the fountains of immortal- 
ity—the Source of being. 

Thus death reigns supreme and will so reign 
until the formation of the Body of the Christ, 
vaguely referred to in the quotation from Paul. 

Each individual is not in himself an organ or 
function of the Body of humanity. Were this true, 
the race would be constituted of but twelve indi- 
viduals. On the contrary, each individual is but a 
molecule in the Grand Body, and each of these 
molecules finds its place in its own function, and 
thus the body is formed of a multitude of mem- 
bers. 

Ail living bodies are composed of an aggregation 
of molecules, each a living organism with a sepa- 
rate, yet united, consciousness, but governed by a 
common law of attraction, which causes it to unite, 
become one, with the general body. Now the body 
of the individual man, constructed of these mole- 
cules becomes, in turn, a molecule in a greater and 
grander aggregation which is called in Revelation 
"the Body of the Christ." 

The question arises here: How can there be an 



200 THE GOAL OF LIFE 

aggregation of men and women so united as to 
constitute one body, a united whole? Such a con- 
dition would certainly be a normal one in view of 
the constitution of the race, but a survey of the 
plane next beyond us answers the question more 
fully. The indications to which we refer— active 
upon the plane next beyond the masses— are these: 

Here and there scattered through the world are 
men and women who have reached a degree of 
sensitiveness that enables them to feel the mental 
state of a person as soon as they come in contact 
with him, and immediately there arises within 
them a feeling either of attraction or repulsion— a 
loving sympathy or a painful impression of some- 
thing poisonous to their nature. This is but the 
beginning, an anticipating, of a plane of existence 
which must necessarily obtain in the order of 
progressive unfoldment and refinement of the race. 

Earth's greatest teacher used the vine as a sym- 
bol of the formation of this body: 

"I am the vine, ye are the branches: He that 
abideth in me, and I in him, the same bringeth 
forth much fruit: ... If a man abide not in 
me, he is cast forth as a branch, and is withered/* 

The apostle takes up the thought expressed in 
this quotation and speaks of the wild olive-branch 
being grafted upon the fruitful tree, and God 
through the prophet uses like symbolism. Not to 
multiply words, but that we may at onee get at the 
central thought, we ask you to bear this symbolism 



THE IMAGE OF GOD 201 

in mind. The methods of beirg grafted into the 
true vine are referred to by the Christ in John 
xv. 1. 

When men have been born from above and their 
soul- powers developed to where they begin to live 
from God as did the Lord Christ, their minds will 
be illuminated and they will see that the Spirit of 
God is one and that all who live from the Spirit of 
God must necessarily be one. This oneness is 
brought to light in Revelation, chapters i., vii., 
xiv., xxi. and xxii. 

In order to bring this thought more clearly to 
mind, let us picture 144,000 persons, or 288,000 men 
and women, who have become so developed in soul 
consciousness that each individual feels the feelings 
of every other and of the Body in toto, and not only 
feels but is as vividly conscious of the thoughts of 
the individual members of the Body and of the 
Body in its entirety as he is of his own thoughts. 
Would not this be a condition that would virtually 
do away with the separate individuality of the 
members of the Body ? Would it not— we ask you to 
consider the question— constitute all the members 
of that Body as perfectly one, as are the molecules 
that compose our own organism, in their unity 
forming the individual man?— It would most assur- 
edly. 

Now if this Body of 144,000 members is to be 
constituted of the most highly developed men and 
women of our planet, we should naturally look for 



202 THE GOAL OF LIFE 

the grandest aggregation of mind that the world 
has ever known. Moreover we must consider 
each and every member of that Body as living the 
regenerate life, conserving and storing up within 
himself (or herself) all the vitality that is generated 
by the body through a normal sex action; thus, not 
only increasing his normal capacities many, many 
fold, but, through the fires of the Divine Life 
active within him, transmuting, refining and in- 
tensifying the elements of his own body, increasing 
his sensitiveness, intensifying his sensibilities, and 
becoming more and more vividly conscious of his 
dependence upon every other member of the Body 
for the perfection of his own individual organism. 

It is evident, therefore, that such a Body of people 
would be so drawn together by common sympathy 
that each member would be satisfied and happy in 
the fact that he is able to be his own normal self, 
supplemented and completed by the normal action 
of every other individual. Thus, in the light of 
absolute truth, disagreement or inharmony would 
be impossible in such a Body. Now this is the Body 
brought to light in the twenty- first chapter of 
Revelation. 

But this is only the human side of it. The prophet, 
seeing the ultimation of this, the Divine Purpose, 
exclaims, "Yahveh is in his holy temple: let all 
the earth keep silence before him." (Hab. ii. 20.) 
And the apostle particularized the same thought 
when he said, ''Know ye not that ye are the tern- 



THE IMAGE OF GOD 203 

pie of God, and that the Spirit of God dwelleth in 
you?" 

As we have had occasion to say in former chap- 
ters—and shall more fully elaborate in the chapters 
that are to follow— the methods of life which are 
to bring men and women to this ultimate, all tend 
to the one central object of uniting their conscious- 
ness to God, their Heavenly Father. Herein is 
found the perfection of the symbolism chosen by 
the Lord Jesus— the symbol of the vine— for, as 
spiritual beings, men came out from God, and to 
attain this ultimate they must return to God, 
return to a conscious oneness with their Source. 
They must live from God as literally as the vine 
lives from the earth, air, and sun-light. And as 
the same sap that nourishes the vine, nourishes all 
its branches and its fruitage, so the Body as to 
its individual members— being united with the 
Christ ("the true vine") and he with the Father- 
will be partakers of the same life, the same Spirit. 
The mind and will (Spirit) of God will be the mind 
of all the Body in the same direct way that a 
common life unites all the molecules of our individ- 
ual bodies. 

Let us now sum up the dominant thought of 
this work: 

This Grand Body has evolved from the lowest 
form of life to the most highly developed men and 
women of our planet, these have increased, refined, 
and intensified their faculties many fold; add to 



204 THE GOAL OF LIFE 

these highly developed mind- qualities, the mind- 
qualities gained by a perfect unity with the whole 
Body of mind; illuminate such a Body of mind by 
a perfect unity with the mind- currents of Yahveh 
Elohim, and you have man with the "dominion" 
over the whole earth, the finished creation, the 
image of the "Grand Man of the Heavens"— "The 
Image of God." 

This is a brief summing up of the history of the 
journey of the soul from God and its return to 
God— to his Image. 

Can you imagine the power of this Body upon 
our planet? Do you wonder that in the Revela- 
tion given to Saint John, it is said that they shall 
be "kings and priests unto God and reign on the 
earth"? This Body will be the God of the planet, 
even as Elohim is the God of the Solar System. 

Herein is the fulfilment of the purpose declared 
in the beginning— to make man in the Divine 
Image; for the Image of Yahveh Elohim can be 
perfected upon the earth only through the organ- 
ization, the fitting together, of such a Body. 
And constituting that Body "Yahveh Elohim," or 
giving it a right to the name "Yahveh," means 
that every individual member in his (or her) con- 
sciousness has united himself to the God of the 
universe, in the same direct way that the members 
of that Eternal Brotherhood— that has existed in 
all worlds from all time— have united their lives 
with Yahveh the God of all systems of worlds; 



THE IMAGE OP GOD 205 

and they are conscious in and of him, in other 
words, conscious that they are merely a mind- 
center produced by Yahveh, through which he finds 
expression. 

The next step in the developing of our race and 
planet, is to be the gathering and constructing of 
such a Body as we have pictured, and this Body 
will be but one mind organ of the Infinite. But we 
are encroaching upon our chapter on "The Image 
and Likeness," wherein this subject will be 
further discussed. 



CHAPTER XVIL 

THE LIKENESS OF GOD. 
THE OFFICE OF THE CHRIST, 

The mystery of the ages is involved in the con- 
summating of the purpose of God— to make man in 
his image and likeiiess, in the preparing of man to 
become heir of God and joint-heir with Christ. In 
order to obtain a clear understanding of this sub- 
ject, it becomes necessary to consider: 

1. What is man? 

2. How man is brought into the Divine Likeness. 
In the effort to answer the question 

WHAT IS MAN? 

it is necessary to consider the earth as it appears 
to our physical senses, because, it is a reality to all 
physical existence. We find that man is limited to 
his planet; he lives from it, and without it he would 
immediately perish— man cannot live without food, 
water, and air. We find, too, that if the brain is 
diseased, the man becomes insane, and the change 
is as radical as if he were another being. This is 
evidence to the materialistic mind that man has no 
life beyond animal life, and this is true in itself and 



THE LIKENESS OF GOD 207 

is in accord with the teachings of Christ, for he 
said to those around him, "Ye are from beneath; 
I am from above: ye are of this world; I am not 
of this world." Thus he drew the line of distinc- 
tion very clearly. 

Again, he said concerning his life, and the life of 
men, "My time is not yet come: but your time is 
alway ready," thus emphatically implying that 
during the existence of the "carnal man," upon 
earth, he is subject to accident, disease and death, 
so that he may pass out of the body at any time. 

In order to rise superior to such conditions there 
must be something superadded, to which Jesus 
referred in the words: "Except ye eat the flesh 
of the Son of man, and drink his blood, ye have 
not life in yourselves," and to those who objected, 
"How can this man give us his flesh to eat?" he 
explained this eating of his flesh and drinking of 
his blood by saying, "It is the spirit that quicken- 
eth; the flesh profiteth nothing: the words that I 
speak unto you, they are spirit and they are life." 
Thus he did away with the thought that the bread, 
or wafer, and the wine are the actual flesh and 
blood of the Lord. Leaving us to the indubitable 
conclusion that the eating of the wafer and the 
drinking of the wine, are simply symbolism, a 
memorial of the fulness of times when that 
which is symbolized will be realized. 

But the great point under consideration is the 
emphatic utterance, "Ye have not life in your- 



208 THE GOAL OP LIFE 

selves." Has man no life in himself? Christ said 
in another place, "For as the Father hath life in 
himself; so hath he given to the son to have life in 
himself," implying that the son did not have life 
in himself, until it was given to him by the Father. 

Evidences are abundant all around us that man 
has no life in himself, that he is dependent for his 
existence, as we have said, upon the food he eats, 
the water he drinks, and the air he breathes. And 
yet this is not all the life that animates men and 
animals, the spirit of the mundane is the life of 
all creatures. We have seen in former chapters 
that the planet earth was created by a word, that 
all is spirit, mind, this being so, all there is of 
man comes from the creative- word active in the 
earth. 

Each world is a separate thought of God. A man 
thinks of his office, then of his farm, and each 
is separate from the other, and so it is with God's 
thoughts in the creation of worlds. 

In the thought of creating the planet earth and 
man upon it, w T as the potentiality to make a world 
make itself, the potentiality of all creative- law; so 
that, when we speak of the spirit of the mundane, 
we refer to this one, definite, thought of the Cre- 
ative Mind, which involves the process of bringing 
man out from the invisible and passing him through 
all the experiences of an earthly life— generation, 
labor, sorrow and death. 

The fact that the Holy Spirit is separate from 



THE LIKENESS OF GOD 209 

the earth is set forth in the teachings of the Scrip- 
tures. Man is there spoken of as having been 
separated from God, as being purely of the earth, 
earthy, of the spirit of the mundane, the creative 
spirit. It is there shown that he must be re- 
deemed from the power of the mundane— in order 
to have any life in himself he must be made 
partaker of the Holy Spirit, the Spirit that is 
above all. (See John iii. 31. ) 

From these conclusions it may be inferred that 
there is no immortality in man's existence. This 
is both true and untrue, for we read, "I know that 
what God doeth it shall be forever; nothing can 
be put to it, nor anything taken from it: and God 
doeth it, that man should fear before him." 

As God created man, therefore man exists forever, 
and the very earth that he lives on, the very spirit 
of the mundane from which his thoughts are de- 
rived, is of God, is of Spirit, but it is one thought 
of the Infinite Mind— to create this world and man 
in His likeness. This thought of creating the 
world— the mundane— is separate from all the 
other thoughts of the Infinite, in the same way 
that one of our thoughts is separate from all other 
thoughts, or is devoted to a specific object. 

It is a well-known fact that when a man's mind 
is centered and he works on one idea at a time, he 
is more efficient than when he tries to grasp too 
much at once, for then he accomplishes little. The 
same is true in regard to this earthly sphere. In 



210 THE GOAL OF LIFE 

order that man may go on developing and fulfilling 
the object for which he was created, he is limited 
to his surroundings and to his earthly needs, 
and he must necessarily be limited and bound to 
this existence until he has finished growing and 
unfolding and has reached the condition where 
he feels the need of a higher life, a superior 
consciousness. 

We have seen that reincarnation is a law, that 
the real man, the soul which is made up of the 
memories of a lifetime, survives the body and 
returns by reincarnating until it is sufficiently 
mature to recognize God, its Father. Here seems 
to be a direct contradiction— man dies and the 
memory-body is reincarnated and yet man does 
not remember his former life. 

That the memory-body does not die, however, 
but is reincarnated and persists in man, has been 
brought to light by the hypnotist; for a very illit- 
erate person is frequently found, when under 
hypnotic influence, to be highly educated. The 
interior individual has had a superior education, 
for he is able to speak different languages and to 
converse in the most perfect diction; but when 
the hypnotic spell is removed, the consciousness 
returns to the same illiteracy. The explanation of 
this is found in the fact of reincarnation, that is, 
there is a memory-body latent within the personal- 
ity which is incapable of uniting with the external 
consciousness. 



THE LIKENESS OF GOD 211 

We have seen that man has no life in himself, 
and even this memory-body has no life in itself, 
but lives from spirit. It must, however, live from 
the spirit of its own sphere; that is to say, a stream 
cannot rise above its source, neither can the mem- 
ory-body, or the physical body, do more than to 
act from its own qualities or from the sphere from 
which its own qualities have been derived. Now, 
as all that constitutes the memory- body has been 
derived from the experiences of a material exist- 
ence in the physical world, it must continue to 
exist from that world, which means that it must 
continue to live from and express the spirit of the 
mundane, and as there is nothing in the spirit of 
the mundane that has any power to perpetuate 
the physical structure, therefore there is no im- 
mortality in the individual consciousness, for man 
is of the earth, earthy. 

The work of the spirit of the mundane is unfin- 
ished work; it is merely preparatory, or preliminary, 
to the ultimate purpose of creation. The earth 
is a thought expressed for a purpose, and the 
purpose, or trend of the creative activities, is 
to make man in "The Image of God" and in "The 
Likeness of God." 

We have presented man as a creature of earth, 
subject to all the vicissitudes of an earthly ex- 
istence, to all the changes that are constantly 
taking place on the earth; a creature subject to all 
the laws governing an earthly existence, without 



212 THE GOAL OF LIFE 

any capacity at his command to perpetuate himself. 
He has no life in himself, but is dependent for 
life upon the planet and upon the spirit of the 
mundane; he is carried forward by the work of 
evolution, generation after generation. He has 
a free-will, it is true; he is free to act his real 
nature; he can get the will to do nothing more, 
nothing less. So is every animal free, but every 
creature must act in accordance with its nature. It 
is accepted by many psychologists that man cannot 
even think that which is not in himself; he cannot 
think a thought, the qualities of which are not 
within. 

Jesus often expressed the same thought, "He 
that is of God heareth God's words: ye therefore 
hear them not, because ye are not of God;" and 
again, "But ye believe not, because ye are not of 
my sheep, as I said unto you. My sheep hear my 
voice, and I know them, and they follow me." 
Here Jesus seemed to carry out the idea that they 
were of the earth, earthy, and could think only the 
thoughts of earth. Again, he said to Nicodemus, 
"If I have told you earthly things, and ye believe 
not, how shall ye believe, if I tell you of heavenly 
things?" The earthly things of which Christ was 
speaking were in relation to the rebirth, the being 
born from above, for he said, "The wind bloweth 
where it listeth, and thou hearest the sound there- 
of, but canst not tell whence it cometh, and whither 
it goeth: so is every one that is born of the Spirit." 



THE LIKENESS OF GOD 213 

Having viewed man as of the earth, earthy, we 
come now to a consideration of 

HOW MAN IS BROUGHT INTO THE 
DIVINE LIKENESS 

That man has nothing directly to do with being 
begotten from above, is clearly brought out in the 
text last quoted. We merely recognize that the 
wind blows. We know not why it blows, where 
it comes from, or where it goes. 

When man through growth and development has 
reached the point where he is capable of receiving 
a higher influx from the Spirit, the Spirit flows 
into him as naturally as the flower gathers to itself 
the added qualities that make up the blossom, or 
as the fruit-tree gathers the qualities that make 
the luscious fruit— perhaps through an unsavory 
quality of sap that nourishes the tree. This, in 
vegetable life, is a manifestation of that wondrous 
law of being begotten from above. A wonderful 
metamorphosis takes place in the tree when, after 
it has grown year after year and has reached 
maturity, it puts forth beautiful blossoms, a thing 
never known of it before. The blossoms drop their 
petals and the fruit appears, which finally ripens 
and becomes pleasant to the eye and to the taste 
and is good for food. 

So man has been growing, generation after 
generation, throughout the cycles of the world's 
existence, until now isolated individuals put forth 
the blossom of spiritual desire— a blossom which 



214 THE GOAL OF LIFE 

is by virtue of the inflowing of an added quality, 
a quality that did not exist in man before. 

What did Jesus mean by declaring, "Except ye 
eat the flesh of the Son of man, and drink his blood, 
ye have not life in yourselves"? A question he par- 
tially answers by saying, ' 'The words that I have 
spoken unto you, are spirit, and are life"— as 
much as to say, That is what I am talking about; 
not the flesh, not the blood, but the spirit, for "the 
flesh profiteth nothing." Here the mystery deep- 
ens. Why does not man become a partaker of the 
Holy Spirit long before he does? Is it because 
the Spirit is not present?— The Holy Spirit, the 
Spirit of God, fills all things, all space. There is 
no space in the whole universe that is not filled 
with the Holy Spirit; but we cannot touch Spirit, 
to Spirit, man is but a shadow. 

That which is in a lower sphere is always but a 
shadow to that which is in a higher sphere. There- 
fore, though the higher is all-pervading, it can 
never touch the lower except through intermedia- 
ries. Like can touch like only, and the consciousness 
can be conscious only of that which is like itself. 

As we move about the Spirit passes through us 
as if we were not, and there is nothing in man to 
give him even a consciousness of the existence of 
Spirit. Consequently some of the brightest minds 
of the day are denying the existence of God and 
Spirit and of everything beyond their own con- 
scious life. 



THE LIKENESS OF GOD 215 

Because of this law that like can touch like only, 
it was necessary that God should send to earth one 
who had gained the right to be called Yahveh 
Elohim— one of the masters that had passed beyond 
the need of a physical body — to take on the flesh 
of man. Paul said, "he took on him the seed of 
Abraham. Wherefore in all things it behooved him 
to be made like unto his brethren.' ' Having been 
clothed upon with flesh, but being a master in his 
real essence and substance, he knew God, Spirit. 
He knew the Holy Spirit from past experience. He 
was begotten of that Holy Spirit. He was a son 
of God and God's Spirit was the substance of his 
being. He was able therefore absolutely to control 
the physical body, to inspire the Spirit of the 
Father, the Holy Spirit, and passing it through 
the brain-organs, he clothed the Spirit with the 
substance of the physical mind.* 

In order to make the Spirit of God accessible to 
the vital currents and mentality of man, it became 
essential that a spiritual being clothe himself with 
a body of flesh, and by the power of the Spirit 
within him, transmute the flesh and fit it to become 
the clothing of the spiritual germ. As a seed clothes 
the vital germ and fits it to be planted in the earth, 
so Christ fitted the spiritual substance to be plant- 
ed in his people. Man could never have known 
the things of God unless there had been such a 

*We know that the thoughts that we think partake of the qualities of 
the body, because thinking exhausts the body. 



216 THE GOAL OF LIFE 

mediator, such a nature, to stand immediately be- 
tween the Spirit, God, and the brain-power of the 
race, so that man should be enabled to partake of 
the things of God and to materialize them, so to 
speak, into his fleshly substance— thus giving them 
clothing like those things that the human mind is 
accustomed to handling. 

Certain experiences in modern life suggest this 
law; for instance, a person who is spiritually mind- 
ed falls asleep and during the sleep state he dreams 
concerning spiritual things. The dream interests 
him intensely and it is so clear and so well denned 
that when he awakens he thinks he shall be able 
to recall it all to mind, but he finds that he can- 
not recall any of the particulars, the powers of 
re- collection cannot touch them. He feels the 
influence of the dream and seems to have drawn 
in a certain substance, but yet the mind cannot 
touch it. What does this mean? 

It means simply that the soul- consciousness has 
become almost, but not quite able to control the 
physical consciousness. When the physical is dor- 
mant, the soul can think from the soul-world, but 
when the physical comes into activity, the qualities 
of the substance of which these thoughts are 
formed are too subtile for the action of the brain, 
and therefore they cannot be called into the brain. 
They can not obey the call of the desire-mind. 

Jesus came a member of that world of immortal- 
ity, a world where the inhabitants live from the 



THE LIKENESS OF GOD 217 

substance of the Spirit. "He took on him the seed 
of Abraham;" he lived in that fleshly body, he 
thought in it, controlled it and thus qualitated it 
by the power of the Spirit. He made for that 
Spirit a covering of the transmuted substance of 
flesh and blood, thus clothing the Spirit of God— 
making it a seed. 

We plant a kernel of wheat, composed appar- 
ently of very material substance, and it springs 
forth and grows. The material substance dies and 
disintegrates; but the life that is in it, that subtile, 
invisible, intangible something, gathers to itself 
like qualities and makes for itself a new body. 

So the Christ came that he might take of the 
flesh and the blood of man to create a seed whose 
substance was spirit. This seed was planted in 
his people on the day of Pentecost, and like the 
kernel of wheat (See John xii. 24) it grew, matured 
and multiplied and will continue to grow until the 
fulness of time comes, when the ' 'harvest of the 
world" is gathered in— the harvest of the first plant- 
ing of Christ, the Seed-man. (See Mark iv. 26-29.) 

Thus Christ generated in the world, through the 
unity of Spirit and flesh, a quality that did not 
exist therein until his time— a superior quality 
belonging to a plane next beyond the plane of cre- 
atr j-life, or the spirit of the mundane. As the 
l> -nhet said of him, "He shall see his seed, he 
shah prolong his days, and the pleasure of Yah- 
VEH shall prosper in his hand." (Is. liii. 10.) 



218 THE GOAL OF LIFE 

The force of the prophet's words, ' 'He shall see 
his seed," was strengthened when he said, "More 
are the children of the desolate than the children of 
the married wife, saith Yahveh;" for ultimately 
more will be the seed of the Christ-life— the union 
of Spirit with matter that took place in his body, 
by which sons and daughters of God are born— 
than the spirit of generation. 

Again, "that which is born of the flesh is flesh; 
and that which is born of the Spirit is spirit"— 
that which was begotten in the Christ was spirit 
clothed with the substance of flesh. This subtile 
element of the thought- qualities of the Christ, 
planted in the race, in the lives of men and women, 
being a quality purer, higher, holier and there- 
fore more potential, than had before existed in the 
race, made the spiritual potency of man more tena- 
cious. Through this potency, and through this only, 
can immortality be attained; through it, and through 
it only, can mind be formed in man that will be 
able to know spirit and, at the same time, to know 
the things of earth. Through it man, recognizing 
the Father, will unite with the Spirit of God, 
and become Immanuel, God with us, or God in us, 
God manifest in the flesh— "The Likeness of God." 



CHAPTER XVIII. 

THE LIKENESS OF GOD. 

THREE STEPS. 

In the preceding chapter we viewed man as de- 
pendent upon the earth and being "of the earth, 
earthy/ ' and also in some of his relations to the 
Divine Likeness. We shall now consider some of 
the methods by which man is raised from the 
animal, earthly state into the spiritual; for nothing 
in the universe is effected without method involv- 
ing a purpose— let it be the purpose of the Divine 
Mind or a purpose active in the human mind. 
Nothing is accomplished without conforming to 
natural law. 

In the present chapter we call attention to 
"Three Steps" or distinct methods, by which man 
ascends to a higher plane of existence— that of 
"The Likeness of God." Man has nothing to do 
with these methods, that is, he has no direct control 
over them— a great truth which the prophet saw 
when, in his devotion to God, he exclaimed: "Thou 
hast wrought all our works in us." 

The three steps are: (1) Inspiring or indrawing 
from the creative forces. (2) The incorporating of 



220 THE GOAL OF LIFE 

the paschal lamb— the Divine Word. (3) Man's re- 
birth or the birth of the spirit- child. 

FIRST STEP 

The First Method is in pursuance of the law of 
natural inspiration, active in all creation. In ac- 
cordance with this law the creature when it has so 
developed as to feel the need of a higher state of 
unfoldment, begins to inspire from the all-fountain, 
the source of its life. Need produces desire and 
the sincere desire of the heart is prayer; so that 
when man has reached a point in his evolutionary 
unfoldment where he can go no further, there 
springs up within him a yearning, longing desire 
for something undefined, unknown. The soul prays 
and as he prays the answer comes, and there flows 
into the man an added higher quality. 

It must be remembered that all inspiration, all 
inflowing life, even in the growth of the plant, is 
governed by the law manifest in mind as desire, 
causing the intelligence to feel the need of that 
which is desired. Without this feeling of need 
there can be no indrawing and incorporating into 
the organism of the higher element, there can be 
no inspiration from God. The first method, there- 
fore, is the natural indrawing from the creative 
forces. 

SECOND STEP 

The Second Method is the incorporating of the 
emanation or inherent substance of the word spoken 
by the Lord Christ. God created the world by a 



THE LIKENESS OF GOD 221 

word, therefore wherever the Spirit forms a word 
it gives to that word life and power to cause action. 

No doubt each one who reads this, has met at 
least one person whose thoughts were high, pure 
and grand, and while talking to the person you 
undoubtedly received something that was eleva- 
ting, something that was added to you that you 
did not possess before— something, at least, of 
which you were not before conscious. There are 
qualities emanating from the thoughts of individ- 
uals that have an influence upon the atmosphere 
which surrounds them. This explains the mystery 
embodied in the words of the Lord Christ before 
quoted, ''Except ye eat the flesh of the Son of 
man, and drink his blood, ye have not life in your- 
selves.' ' . . . "It is the spirit that quickeneth; 
the flesh profiteth nothing: the words that I have 
spoken unto you, are spirit and are life. ,? Mark 
you, they are spirit, which is one thing, and they 
are life, which is another thing. The words are 
spirit because of their potentiality; they are life 
because they enter into the organism to which they 
are sent and begin the work of creating like spirit 
and thought. 

Again Christ asks: "How can one enter into the 
house of the strong man, and spoil his goods, except 
he first bind the strong man? and then he will spoil 
his house." The strong man is the animal or 
natural man without the spirit of God. He is 
armed with all the requisites for self-preservation 



222 THE GOAL OF LIFE 

and for maintaining that which he esteems his 
goods; but when the spirit and life that were in 
the words spoken by the Christ enter into the 
strong man, they begin gradually to bind him by 
getting control of the passions and wrong desires, 
gradually winding the cord of spiritual desire 
around the old man, binding the passions, appe- 
tites and evil desires, supplanting them by the 
desires of the Spirit, until finally the spiritual man 
becomes strong enough to take control of the ani- 
mal man, then we say of him he is converted. He 
has made his decision and perhaps declaration that 
he will thenceforth live for God and for righteous- 
ness. 

This method is symbolized by the eating of the 
Passover Lamb. If you read the twelfth chapter 
of Exodus, you will observe that the children of 
Israel were told to take a lamb for an house and 
that they were to eat all of it, "his head with his 
legs and with the inwards thereof/ ' and they 
were to let nothing remain until the morning and 
that which was not eaten was to be burned with 
fire. They were to eat it with their shoes on their 
feet and their staves in their hands, in readiness 
and in haste to go out from the old conditions— 
Egypt. 

Mark you, there is some reason for the emphasis 
made in regard to their eating all of the lamb. At 
the institution of the "Lord's Supper' ' Jesus the 
Christ used words that have not been understood 



THE LIKENESS OF GOD 223 

by the translators of the New Testament. When 
he handed the cup to his disciples he said to them, 
"drink you out of it all this for it is the blood of 
me, M and likewise when he gave them the bread 
he said, "eat ye all of it;" that is, he impressed 
the thought that was symbolized by the Passover, 
that the bread and wine were his flesh and blood 
and that they were to eat "all of it." Now, hold 
this thought in mind and let us look further. 

Before his crucifixion, Christ commanded his 
disciples to remain in Jerusalem, in prayer and 
supplication, until the day of Pentecost, and we 
read that on that day the Holy Spirit descended 
upon the disciples, appearing to them as "cloven 
tongues of fire;" that "there were dwelling at 
Jerusalem Jews, devout men, out of every nation 
under heaven," and that every man heard the 
disciples speak in his own language. This shows 
that the Holy Spirit had descended upon and into 
them, and that they were speaking from the Spirit 
and not from the intellect. 

Whence came this Spirit and what did this mean? 
We read that after the resurrection of Jesus he 
ascended into heaven. His physical body was not 
permitted to see corruption, but it was taken away. 
Where did it go? 

The answer is found in the symbolic story of the 
Passover Lamb that was all eaten by the children 
of Israel; in other words, the lamb entered into the 
body of Israel. This was symbolic of the fact that 



224 THE GOAL OF LIFE 

after the physical body of Christ was taken into 
heaven, by the fires of spirit it was transmuted to 
Spirit (God is a consuming fire), and sent into his 
faithful followers on the day of Pentecost and they 
—symbolically— ate all of the body of Christ. As 
the kernel of wheat is planted in the ground, so all 
of the transmuted body of Christ was planted in his 
disciples (Israel ate all of the Passover Lamb), and 
since that time it has been growing, expanding and 
developing. Some of our churches have recognized 
the fact that the children of those who have been 
begotten from above are as much the children of 
God as are their parents, in other words, that the 
rightful heritage of the church is in the blood, the 
offspring, which is in itself a truth. 

Thus Christ planted in his people the qualities 
that he had generated and materialized into his 
fleshly form; and when they were first planted, 
they were, so to speak, focalized in the few, en- 
abling them to raise the dead, to heal the sick, and 
to do the things that Christ had done. As time 
went on, however, men lost faith in God, and in 
the power of his Spirit, and as they lost faith the 
Spirit was gradually repelled from them. But the 
fulness of time is now at hand, the fruitage of the 
Lord's planting is ripe. The mass of the people in 
the churches is repelling the Spirit that was in 
Christ. The Holy Spirit is again being concentrated 
in the few who will constitute the first ripe fruit 
of the earth, the 144,000. 



THE LIKENESS OF GOD. 225 

The two methods given, the first two, are insuffi- 
cient in themselves to bring into manifestation 
the sons of God, made in his Likeness. They are 
merely preparatory to the third and final method 
of creating man in the ' 'Likeness of God." 

THIRD STEP 

The Third Method, that of being born from 
above is yet to take form in the mind of man— 
its greatness, its grandeur, its absolute reality 
have never entered into the mind of man. Jesus 
said, "that which is born of the flesh is flesh, and 
that which is born of the Spirit is spirit;" and he 
added, "Marvel not that I said unto thee, Ye must 
be born anew [from above]." He here impresses 
the fact that flesh cannot generate spirit, and that 
spirit cannot generate flesh, but that every kind 
produces its own kind, that like itself. 

Many times throughout the Scriptures men are 
called sons of God, and John says, "Now are 
we the sons of God, and it doth not yet appear 
what we shall be: but we know that, when he 
shall appear, we shall be like him; for we shall 
see him as he is." (I. John iii. 2.) John here says 
that we shall be like the Christ, who was born 
from above: he was conceived and born from the 
Spirit. Therefore we can be like him only when 
we have been born from above, as he was born 
from above. Christ emphatically said that that 
which is born of the flesh is the fleshly man. 

We know how the fleshly man is brought into 



226 THE GOAL OF LIFE 

existence, but how we are to be born of the 
Spirit is a mystery that until recently has been 
hidden from humanity; and even now it can only 
be put into words which perhaps many will , doubt 
and but few will believe. Notwithstanding, we 
have faith that those that are of God will hear 
God's words, that they who have the spirit of truth 
within, will believe the truth when expressed. 

This truth of being born from above may be brief- 
ly stated as follows: 

We know as men and women what generation 
means. How came generation to have existence?— 
Was it not a part of the creative word? and he that 
spoke the word could put nothing therein that was 
not in himself. Therefore there must be in God, 
the Creator, something answering to generation 
on earth; as the old philosopher so well said, "as 
below, so above," and everything that has an 
existence in the experiences of human life, has 
something answering to it in the Cause whence 
man originated. 

We have seen in former chapters that the Elohim 
consist of mature souls that have come into the 
form of the heavenly temple, an organized Body 
of perfected souls which most assuredly consists 
of both men and women ; for, as the apostle says, 
"neither is the man without the woman, nor the 
woman without the man, in the Lord." "God 
is Love," which is a constructive force, and we are 
told that "Elohim is a consuming fire"— fire is 



THE LIKENESS OF GOD 227 

action, activity. Without activity there is death, 
and the creative, or constructive function is the 
activity of the life (love) forces. 

We find that when the creative or sex function 
dies, death soon comes to the body, for through the 
sex all life on the planet originated and is perpetu- 
ated; and that principle in the heavens answering 
to the sex— from which sex in the form it is known 
on the earth has been derived— has been the foun- 
tain and source from which all creation has sprung. 
Therefore we are forced to conclude that there is 
even in the heavens, and in the heaven of heavens, 
a love-passion that is pure spirit, active between 
the positive and negative forces, between the two 
spiritual entities from which men and women have 
derived their existence. If this is true, then, in the 
activities of that love, a spirit-child is formed; and 
being pure spirit, it is yet without experience, it 
must learn wisdom, gain knowledge and develop 
power— in short, it must grow as any child until it 
has reached not only the image of its father and 
mother, but has attained to their likeness. 

It is impossible for us to explain further the 
order of the heavens, from which is derived the 
rebirth unless we give that which has been given 
to us: We knew a man who was living the re- 
generate life, controlling the creative forces in 
himself, turning these forces toward the brain for 
spiritual and intellectual use. One evening at a 
social gathering he made the acquaintance of a 



228 THE GOAL OF LIFE 

lady whom he had never seen before and who 
was living the regenerate life, for, through inher- 
ent tendencies she had an abhorrence of the sex 
relations and had conserved all the life generated 
in the body, and was in her real organism a regen- 
erate woman. 

During the evening the subject of phrenology 
was discussed, and, having had some experience 
in reading character from the form of the head, 
this man was asked to place his hands on this 
lady's head and give a delineation of character. 
On doing so, he found that her head was as a 
flame of fire. Soon after he realized that there 
had entered into him a new life- force, which 
rushed through his body like a cyclone. When he 
retired at night this life concentrated in the brain, 
and by the power of this life he could see the in- 
terior of his own brain, and he saw there a flame 
of white light. The muscles of the brain were in 
travail as a woman in childbirth, and he saw taking 
shape in the brain, by the working of the muscles, 
a diminutive human form, being shaped from the 
head down to the feet, and when the feet were 
formed, the little spirit-form took flight, and his 
whole being rested.* In his own language, he was 
impregnated by the life emanations from this 
woman's head and he brought forth a child, a 
spirit- form, through the action of his brain. 

*Was not this the creative Word, or Word of God? 



THE LIKENESS OF GOD 229 

This is at least an illustration of the order of 
the regeneration or love- life in the heavens. In 
the heavens spirit and mind are all there are. 
Mind is the thought- former; spirit or life is the 
cause of the thought- forming and is the substance 
out of which the thought is formed. Thus in 
the heavens spirit- children are begotten of love 
and mind, life and use. In the heavens function 
is servant and not master; therefore the function 
for animal production does not exist in the spiritual 
production, for, keep in mind, that God by a word, 
a thought formed in the mind and sent out by 
the will, created all things. 

It may be quite a shock to the idealism of some 
of our readers to think that even in heaven spir- 
itual children are born, but they are conceived 
in mind and born from the life of the Spirit 
through the brain. Should there not be a use 
for that divine love that is perfect? and is there 
not a use, a purpose, a cause for the creation of 
man and for his being given an existence on the 
earth? Creation sprang from the unity and activity 
of Divine Love and "Wisdom. There is no activity 
without use, and no use without accomplishment. 
All nature, wherever the mind turns, is in action, 
and the higher the realm the more intense is the 
action. Love is the action of life, or life in motion, 
and "God is love," and God's love links him with 
all his creation. There can be no evolution without 
involution— that which is involved is that which 



230 THE GOAL OF LIFE 

evolves, develops and grows. Therefore it is in 
the Divine Purpose to ' 'bring many sons unto God," 
and these sons are begotten of the Holy Spirit in 
those who have gained the attainment to be justly 
called Yahveh Elohim. 

Yahveh Elohim by the prophet said, "For thy 
Maker is thy husband; Yahveh of hosts is his 
name; and thy Redeemer the Holy One of Israel; 
the God of the whole earth shall he be called." 
(Isaiah liv. 5.) Read also Jeremiah iii. 14, and 
Ezekiel xxiii. 

In these references the declaration is unequivocal 
that God's chosen people are regarded as his wife. 
You will notice in the experience given that it was 
the man's brain that was impregnated by the 
woman, and that the man brought forth the spirit- 
child. God declared himself to be the husband of 
his physical Israel— not of woman but of man and 
woman. 

We are told in another place that "God is love." 
The expression of the feminine as we know her on 
earth, is love, and the expression of the masculine 
as we know him on earth, is mind, but the indica- 
tion from revelation is that this order is reversed 
in the heavens. 

There seem to be shadows of the condition in the 
heavens flitting over the inner consciousness of the 
world of humanity at the present time, causing 
those called "advanced thinkers" to talk about 
woman being superior to man— that she must lead 



THE LIKENESS OF GOD 231 

man into the higher life. These are merely inverted 
shadows that flit over the consciousness of those 
who are without knowledge; they assume that the 
physical organism of the woman, with the mind 
arising therefrom, is to be master and leader, but 
the divine order is expressed in the quotation: 
"Thy Maker is thy husband; Yahveh of hosts is 
his name." 

God recognizes the individual as neither man nor 
woman, but the statement is emphatic that the 
man and the woman are one, whose consciousness 
becomes to the Spirit an individualized conscious- 
ness. And the development and refinement of the 
body enable the body, in turn, to know the mind 
of the Spirit and to be conscious of all that of which 
the Spirit is conscious. 

We have said that the action of life— the unity 
of love and wisdom— results in the production of 
organic forms, and that by the intensity of divine 
love and the order of supreme wisdom or mind, 
children are born of the Spirit. 

But in order that they may have experience, de- 
velopment, growth and unfoldment, it is necessary 
that they have an earthly experience. Earth is 
intended as a schoolroom of the Spirit, and those 
who attain a divine degree of purity and holiness 
become the wife, the temple of this spirit, or God- 
child. 

This spirit-child begotten of the Holy Spirit, born 
in the heavens, descends into the organism of man 



232 THE GOAL OF LIFE 

or woman and grows, gaining knowledge, both 
spiritual and intellectual; and in its growth it 
passes on from plane to plane of consciousness 
carrying with it all that constitutes the conscious- 
ness of the man or the woman in whom it dwells; 
whose consciousness becomes to the indwelling 
spirit- child an added consciousness. 

Mere surface thought may suggest to the reader 
that * 'being born from above' ' leaves the individual 
man and woman out of the scheme of salvation and 
saves something that they are not; but we have 
carefully striven to impress upon the mind that 
we, as the plant, die daily, and live in the mem- 
ories. The advent of this God-child does not 
destroy the memories, but rather creates an added 
consciousness in the individual, and makes that 
consciousness immortal. 

Now, let us draw a conclusion from the foregoing: 
In God's love and wisdom creation proceeds, and in 
the process of creating sons of God, the spirit- child 
is conceived and born from the life of those in the 
heavens; and when man has so developed that the 
spirit-life that was in the Christ has possession and 
control of the will, impelling him to live the regen- 
erate life, when the strong animal man is bound 
and the life of the man is consecrated and passive 
to the life of God— then the man is made a recep- 
tacle and fit temple for the indwelling of the Holy 
Spirit, this spiritual child that enters in and grows 
and increases from the experiences of an earth- life. 



THE LIKENESS OF GOD 233 

The consciousness and life of the individual become 
one with the consciousness and life of the spirit- 
child and of its Father, and thus man becomes the 
son of God— becomes Yahveh Elohim. 

It is apparent, therefore, that the earthly life 
of man is a necessity to God as well as an op- 
portunity to man, because it is a schoolroom for 
the sons of God, begotten in the heavens and 
matured upon the earth. For knowledge is gained 
from experience, and the experiences of the spirit- 
ual son of God must be gently conducted from the 
low state of human existence up to a consciousness 
of Yahveh Elohim, and a oneness with him. 



\ 



CHAPTER XIX. 

THE LIKENESS OF GOD. 

MAN BECOMING YAHVEH ELOHIM. 

In Established Theology there have been two 
great points of conflict, between ' 'Predestination' ' 
or "Foreordination, " on the one hand, and what is 
known as ' 'Free- Agency' ' or "Free- Will," on the 
other hand. But to quote from Robertson's Ser- 
mons: 

"All high truth is the union of two contra- 
dictories. Thus predestination and free-will are 
opposites; and the truth does not lie between 
these two, but in a higher reconciling of truth 
which leaves both true." 

As we have suggested, man, like the animal 
world, cannot think or desire anything that is not 
in himself. He has perfect freedom of will so 
far as circumstances and capacity permit; but he 
can never get the will to be or to do that which is 
contrary to his nature. He must possess the qual- 
ity before he can express it. The nature of the 
life- forces must be such as to produce desire and 
consequent action. 

We read that it is God that worketh in us, "both 



THE LIKENESS OF GOD 235 

to will and to do of his good pleasure." It is true 
that man is free to do what he wills, but God is 
our potter and we are the clay in his hands; and 
the methods by which man is lifted to a higher 
degree of existence are the methods by which God 
is creating within man his own divine nature 
and quality. 

Predestination is established in God's purpose, 
announced in the beginning when he said, "Let us 
make man in our image, after our likeness.' ' This 
is his purpose and this purpose will be accom- 
plished. All nature works together to force its 
accomplishment (Romans viii, 22, 23), but man is 
given a "free-will" to act within the limits of his 
knowledge and his capacity, and the qualities 
within him producing desires. 

To explain how man becomes Yahveh Elohim, it 
is necessary to look again at the "Three Steps" for 
attaining "The Likeness of God." 

The "First Step," inspiring or indrawing from 
the creative forces, is common to all flesh— the 
method in pursuance of the law, that as man 
unfolds, new conditions demand higher qualities, 
which naturally flow in, producing nobler desires, 
loftier aspirations, and purer thoughts. 

The "Second Step," the incorporating of the pas- 
chal lamb or the Divine Word, leads to the next 
higher plane where the evolutionary forces have 
refined and qualitated the human organism to a 
degree which renders it capable of receiving an 



236 THE GOAL OF LIFE 

influx from that spirit-life that was generated and 
prepared for the world by the Lord Christ. Up to 
this time man has nothing directly to do with these 
steps, it is all of God. But when, as we have 
seen, this second quality is obtained, there begins 
in the man a struggle between the forces of the 
carnal or animal man, and the forces of the spirit- 
ual or divine man, and there are manifested in the 
man two natures, the one struggling against the 
other. This is the condition that has been active 
in the world since the time of the Christ. 

At this point man's responsibility begins. While 
desire comes from development, yet that desire 
draws in, gathering to itself the spiritual qualities 
that were prepared through the Lord Jesus, which 
cause the individual to aspire to a higher and a 
holier life. 

But there still remain active in the individual the 
appetites and passions of the flesh, causing a strug- 
gle between the two natures. Here begins the 
work of ' 'overcoming/ ' for by thought and by 
effort, man can coerce these appetites and passions 
and give special freedom and culture to the spirit- 
ual desires and aspirations, or he is free to neglect 
the developing of the spiritual qualities, even to 
the extent of crushing out from his own organism 
the divine life that God has given him, and thus 
he is lost, individually lost, in that he will leave 
the body without being able to carry with him a 
perpetual consciousness. He will then have to 



THE LIKENESS OF GOD 237 

return in another organism, and finish that which 
he failed to do in his former incarnation. 

But if a person turn his thoughts toward God 
and give his entire life and all his efforts to know 
and to do the will of God, suppressing the appe- 
tites, passions and evil desires of the flesh, then 
will the spirit of life from God grow and mature 
in him. Before this maturity can take place, 
however, we are brought face to face with the 
"Allegory of Eden," "the fall of man," and his 
redemption through Christ. 

The "fall," we are informed, was carnal gener- 
ation, or the spiritual man descending into and 
becoming party to the generation of the flesh. 
Christ taught of two ways, the way of generation 
and the way of regeneration. Generation was the 
old order of life, wherein were found labor, sorrow, 
experience (experimentation) and final death; then 
reincarnation, a repetition of the experience where- 
by knowledge and development were obtained— 
and again, death.* 

*It is evident that Jesus and his disciples believed and accepted as a 
truth the law of reincarnation; otherwise, why did not the Christ cor- 
rect his disciples when they asked him, concerning the man who was 
born blind — "Who did sin, this man or his parents, that he was born 
blind?" That this is a question concerning reincarnation is evident, for 
how could the man sin before he was born, and suffer the consequence 
of that sin — being born blind — unless reincarnation is the law? Jesus 
did not correct his disciples in that thought, but he answered, "Neither 
did this man sin, nor his parents: but that the works of God should be 
made manifest in him," implying that if the man was working out the 
result of his sin it would not have been in order to have opened his 



238 THE GOAL OP LIFE 

This has been the law and the order of life from 
the beginning of our history down to the present 
time, but we have reason to believe, that there is 
a people now in the world who have so far matured 
and through the evolutionary processes of nature 
have gotten so near the finished work, that they 
are able to grasp the knowledge and to apply the 
methods whereby they may become like God. 

In this people is found the Christ-Spirit. They 
are now ready to take the ' 'Third Step," namely, 
Man's re-birth, or the birth of the spirit-child. 
These are they who have received the word that 
Jesus sent forth to be preached to the world— it 
"has fallen into good ground ready to bring forth 
an hundred-fold." They have been partakers of 
the flesh and blood of Christ and they are now 
ready for the finishing work, ready to become one 
of the first begotten from above, the real sons and 
daughters of God. 

In all cases where the spirit has become so strong 
that the whole desire and effort of the life of the 

e3 7 es, but it was done for a specific purpose, therefore he gave him sight. 
Again Jesus said, "Before Abraham was, I am." Many Christian peo- 
ple ask: Was he not Melchisedek? They little know when they ask this 
question that they are believing in reincarnation — but this is true, 
however. And there are many inferential evidences throughout the 
teachings of the Christ that reincarnation was accepted as a law, and 
as it was settled beyond question in the minds of the people with whom 
Christ was dealing — for nearly the whole Oriental world believed in 
reincarnation — it was unnecessary that it should form a part of his in- 
structions. 



THE LIKENESS OF GOD 239 

person is toward a life of righteousness, and the 
mind has become awakened to an earnest desire to 
know the truth that he may live in harmony with 
it, a desire so strong that it has become para- 
mount, over-ruling all other desires, then will take 
place the rebirth, then will be sent into the person 
the spiritual child, the son of God, a child begotten 
of divine love and divine mind, begotten by the 
action of these two forces in the spiritual soul of 
those who have become Yahveh Elohim. 

When this newly begotten child enters the or- 
ganism, the person is many times unconscious of 
the change. Sometimes, however, he is conscious 
that a new life from an unknown and invisible 
source has entered into him, and when it comes it 
thrills the whole being, passing through all the 
veins as a living, loving fire. It produces in the 
person a feeling that he belongs to and is linked 
with the heavens in a way that he has not been 
before. 

We have mentioned the struggle that exists 
between the carnal man and the spiritual man 
after the second step is attained— a struggle 
well known to the Christian, since the time of 
Christ. But at this point, the third step, comes 
another, a deadlier struggle, a struggle between 
Generation on the one side and Regeneration on 
the other side. As the fierceness of any battle is 
measured by the strength of the opposing forces, 
so here a deadly conflict ensues, for marshalled in 



240 THE GOAL OF LIFE 

battle array, on the one side is all Creation— the 
whole world of generation, visible and invisible; 
while on the other side is all Re-Creation— the 
Holy Spirit, and the great body of Yahveh Elo- 
him in the heavens, aiding man in his final 
great struggle to become " Yahveh Elohim." This 
"step" or way is the "Narrow Way" so often 
spoken of by the Christ and referred to in II. 
Esdras vii. 6-10: 

"There is another thing: A city is builded, and 
set upon abroad field, and is full of all good things; 
the entrance thereof is narrow, and is set in a 
dangerous place to fall, like as if there were a fire 
on the right hand, and on the left a deep water: 
and only one path between them both, even be- 
tween the fire and the water, so small that there 
could but one man go there at once. If this city 
now were given unto a man for an inheritance, if 
he never shall pass the danger set before it, how 
shall he receive this inheritance? And I said, It is 
so, Lord. Then said he unto me, Even so also is 
Israel's portion." 

The presence of the spirit- child in the organism at 
once causes the person to repel, to hate every act 
of the old generation, to stop all waste of the life 
fluids, and to consecrate all the life generated in the 
body to the developing of mind and soul powers, 
to the developing of the newly begotten child. He 
is now literally a son of God, and all that belongs 
to the Holy Spirit and to the state symbolized by 



THE LIKENESS OF GOD 241 

the "Garden of Eden," is attractive to the heaven 
ly guest that occupies the temple— the body. 

This brings us to the question of individuality, 
for there has entered into the organism another 
soul, a spirit- child, from above, entirely distinct 
from the individual, and there begins a struggle 
between the two as to which shall become the real 
man, which shall survive and which shall be ab- 
sorbed by the other. It is not, however, wholly a 
question of which shall be absorbed, because the 
carnal mind, or human soul, can never absorb the 
spiritual child, but the spiritual child can absorb and 
must absorb the human soul— not destroy it, but 
absorb it into or unite it with its own consciousness. 
This is a process that the human intellect is incapa- 
ble of understanding only as experience has taught 
the individual along these lines. 

It is as if the Spirit of God should come to you 
and say: "The way you are going will ultimate in 
death and you will be as if you had not been, and 
another spirit sent from God will enter into your 
body and will become the real man, one of the 
builders of the kingdom of God on earth. Are you 
willing thus to die, that your body and all that 
belongs to the physical desires, appetites, passions, 
loves, sympathies, may be absorbed and trans- 
formed by a spiritual consciousness, in order that 
the kingdom of God, the conditions that now 
exist in the heavens, may have a standing on 
the earth?" 



242 THE GOAL OF LIFE 

When you are ready to answer this question in 
the affirmative, then the spiritual child that has 
entered the body will be given freedom of action, 
then will this higher intelligence begin to take 
control of every appetite, passion and desire, and 
will gradually refine them and transform them 
into the likeness of the Spirit. In other words, it 
will gradually carry the individual up out of the 
low state in which he is found after years of gen- 
eration, labor, sorrow and death, and bring him 
back into the form ("The Image"), and cause him 
to express the quality that was in the mind of his 
heavenly Father ("The Likeness of God"), the 
Creator of all things. He will be fitted to dwell 
in the Eden of God, the new heaven and the new 
earth. 

INDIVIDUALITY 

We here meet a question that will arise in the 
minds of nearly all who read the foregoing: 
Does not this idea, in place of saving man, de- 
stroy him and save that which man is not? It 
appears so from a surface view; but when we 
remember the fact that man, like all growing veg- 
etation, is constantly changing, taking on the new 
and throwing off the old, then we realize that this 
is not the destroying of the man, but is creating in 
him a center which only is immortal, which only 
can perpetuate his consciousness. 

If you should retire at night and fall into a deep 
sleep and on awakening find that you had forgotten 



THE LIKENESS OF GOD 243 

every thing that you had ever known, what would 
be the difference between your condition and that 
of a child just born?— There would be no difference 
except in the development of the body and the 
mind organs, formed by the habit of the mind 
running in a certain channel, but so far as the 
individual man (consciousness) is concerned, your 
life would begin at that point. You would have 
an existence only from that point as a beginning. 
We think that this is clear to all who have given 
any thought to the subject. 

This thought brings to our mind the fact that we 
live in our memories and we die in forgetting. The 
conditions that exist to-day will have passed away 
forever to-morrow, and new ones will have come in 
their place. Thus to-morrow we shall have died to 
much that exists to-day ("I -die daily.' ' I. Cor. xv. 
31) , and we shall live again in the new experiences, 
the new desires and aspirations that the occasion 
creates, and when these are of the earth, earthy, 
they continue to be as transient as the days, hours 
and minutes that succeed each other. 

But when this newly begotten soul, this spiritual 
form, begotten of God, enters into the individual 
organism, his consciousness is then of his heavenly 
Father, and the absorption of all that belongs to 
the old man adds to, but does not take from the 
person, for all useful memories possessed by the 
person before the advent of the spiritual child, 
remain intact; but, as we have said, these memories 



244 THE GOAL OF LIFE 

will be carried up and refined, and this spirit-life, 
this spirit-child that lives from God and is conscious 
in the cause world, throws a new light upon all 
things. In that new light all the desires, as well 
as all the happenings of the past life, are seen, 
understood and comprehended, even as God sees 
and knows. Then wisdom and knowledge of God 
begin to take form in the individual, and as they 
take form and succeed in overcoming the hypno- 
tized state of the human consciousness— which 
causes man to think and to feel that the material 
world, the physical externality, is all there is— 
facts in nature begin to be realized and things 
appear as they are. 

Science, as we have shown, is already meeting 
Revelation by showing evidences that all material 
things are, after all, spiritual substance, or at 
least that they are not material. 

In this process the individual who has been be- 
gotten from above, is transformed from a mere 
physical consciousness to a consciousness of God, 
his Father, a consciousness that is of the heavens. 
As Jesus said, the heavens are opened and man 
discovers the angels of God ascending and descend- 
ing upon the son of man. At this point he is made 
acquainted with the occupants of the spiritual 
heavens, and there awakens in the inner conscious- 
ness of the man, a realization of perfect oneness 
with the heavenly occupants, the untold millions 



THE LIKENESS OF GOD 245 

of perfected souls that form the Eternal Brother- 
hood of which Christ is a member. 

It should be borne in mind here that the father 
and mother love that exists in man is a derivative 
of the heavens, that the father and mother of the 
spirit-child love it; and that their special care and 
even solicitude are for the prosperity, growth and 
unfoldment, not only of the spirit-child, but of the 
body and mind that it occupies. Think for a 
moment of that wonderful love of God, and then 
think that that love is all turned toward you, to 
care for you, to protect you and to provide the 
necessary conditions for your highest possible good. 

When the spirit-child has gotten sufficient con- 
trol of the animal body and mind to transfer the 
consciousness of the flesh to the consciousness of 
spirit, then the old passions, the old likes and dis- 
likes, will have all passed away. Of such the angel 
said to John, "he shall go no more out," for he 
has entered into life, his consciousness is one with 
the immortals, and the things of this world are 
only secondary considerations; they serve for the 
uses of the body in the consummating of the 
object in the creation of the world. 

Thus the individual becomes a co-worker with God 
and his angels, and, as we have seen that the "Im 
age of God" is consummated in the gathering of 
the first ripe fruit of the earth, the 144,000 or the 
288,000 individuals, all of one mind; therefore the 
one great desire of the individual brought to this 



216 THE GOAL OP LIFE 

point will be to follow out and to accomplish God's 
purpose, and the same desire and all-controlling 
impulse will be in the heart of the whole body. 
The Spirit of the highest will be the dominant, 
leading spirit of every individual, and, consequent- 
ly, this body will be caused to come together from 
all parts of the world; the members will be moved 
as by one mind, one spirit, and they will come as 
the prophets have prophesied in the following: 

"Who hath heard such a thing? who hath seen 
such things? Shall the earth be made to bring 
forth in one day? or shall a nation be born at once? 
for as soon as Zion travailed, she brought forth 
her children/ ' (Isaiah lxvi. 8.) (See also Ezekiel 
xxxiv. 11 to 31;* Rev. chapters i. vii., xiv., xxi. 
and xxii.) 

By virtue of the foregoing conditions brought 
about by being born of the Spirit, men are to be 
drawn together by one common impulse, to unite in 
one organic structure, a structure which was re- 
vealed in the symbology of the temple of God, the 
cubical city. Herein is found the great truth 
referred to by the Apostle Paul when he said, 
1 'Now ye are the body of Christ, and members in 
particular." 

When this Great Body is drawn together by the 
one Spirit, there can be no jealousies or schisms 
among the members, for each will love above all 

*It should be borne in mind that according to Usher's chronology this 
prophecy was uttered about 400 years after the death of David. 



THE LIKENESS OF GOD 247 

things to live in harmony with the mind and will 
of the Father, and to be the expression of that 
mind. As God is one, but will have many mani- 
festations through the varied organisms of men, 
each one will delight most in being what he or she 
really is, will delight in the use for which he or she 
was designed in creation. Therefore no one will 
desire the position occupied by another, and the 
whole Body will come into its functions of use 
"without the sound of a hammer,' ' without an 
effort on the part of any, except to know and to 
do the will of the Father. (I. Kings vi. 7.) 

Thus they will stand forth as a multitude of 
members constituting one "Grand Man," one glori- 
fied individuality, as the Spirit proclaimed by the 
apostle, speaking of the Christ: 

"Wherefore when he cometh into the world, he 
saith, Sacrifice and offering thou wouldest not, but 
a body hast thou prepared me: in burnt offerings 
and sacrifices for sin thou hast had no pleasure. 
Then said I, Lo, I come (in the volume of the book 
it is written of me,) to do thy will, God." 

After saying that God had no pleasure in sac- 
rifice and offerings and burnt offerings, and 
sacrifices for sin, which are offered under the law, 
the apostle adds, "Lo, I come, to do thy will, 
God," "he taketh away the first, that he may 
establish the second." 

This Glorified Man made up of 144,000 members 
or 288,000 individuals (male and female) will be the 



248 THE GOAL OF LIFE 

"Image of God," and as God is the life and mind 
thereof ("The Lord is in his holy temple: let all 
the earth keep silent before him"), therefore the 
"Likeness" will also be manifested. As we have 
seen in a former chapter Yahveh Elohim is the 
great center and God of the Solar System, and, 
consequently, of all that belongs to our earth; and 
according to the revelation to John, when this 
Body is organized its members are made "to be 
unto our God a kingdom and priests; and they reign 
upon the earth. " By virtue of being the embodi- 
ment and expression of Yahveh, they will inherit 
the earth. 

They will then be in truth and verity the sons of 
God, and they come into the image of their Father 
through coming into the unity of the Body that is 
composed of many members, a Body which becomes 
the Christ, the anointed Savior of the world, as 
well as the king and ruler of the planet earth. The 
accomplishment of this will be the accomplishment 
of the work declared in the words: 

"Let us make man in our image, after our like- 
ness: and let them have dominion over the fish of 
the sea, and over the fowl of the air, and over the 
cattle, and over all the earth, and over every creep- 
ing thing that creepeth upon the earth." 



CHAPTER XX. 

THE IMAGE AND THE LIKENESS. 

In bringing before your minds this wonderful 
ultimate of the purpose of God in the creation of 
the world and of its inhabitants, man, the most 
that we can do is to call your attention to certain 
laws and forces already visible and active among 
men. This ultimate has had no physical standing 
in the world— it has existed only in the creative- 
thought, and therefore no language has yet been 
formed, capable of portraying its realities. 

As we have briefly stated the methods by which 
man is to come into "The Image of God" and "The 
Likeness of God," we shall now give a brief synop- 
sis of the manner in which ' 'The Image and the 
Likeness" are to be brought into form. 

Through the regeneration, every member of that 
Great Body of the first ripe fruit of the earth, the 
144,000, becomes exceedingly sensitive. In other 
words, all the life-currents and mind-powers be- 
come intensified, and the sense nature becomes 
so acute, that each member is conscious of every 
thought, feeling and emotion of every other mem- 
ber. Even now we find that there are men and 



250 THE GOAL OF LIFE 

women who through evolutionary processes alone, 
have become so refined and intensified that they 
are able to know and to read the thoughts of others. 
Within the last few years many mind-readers have 
been before the public and some of them have 
demonstrated to the satisfaction of investigators 
that they can read the thoughts of persons. 

When men and women have lived the high and 
holy life taught by the Christ, which includes 
regeneration (for he lived a celibate life) , conserv- 
ing all the life generated by the body, then every 
function of their bodies will be increased and in- 
tensified, so that we may say that each individual 
will become twelve times greater in mind-power, 
and all the powers of the body, than he was 
before he began to live the regenerate life. They 
not only become stronger and wiser, but they 
become exceedingly sensitive and intense in their 
consciousness, and as they are governed by the 
spirit of love from God, they see in each other the 
child of God, and so they love each other as they 
love God, and as they love themselves. The charac- 
ter of this oneness is best explained by illustration, 
for example: 

Imagine twelve such persons together in one 
room. Each one of the twelve has so far devel- 
oped, and is so perfectly in sympathy with the 
others that he feels every feeling and knows every 
thought of the others. When these twelve are 
first brought together, the reciprocal action of the 



THE IMAGE AND THE LIKENESS 251 

thoughts and feelings produces a condition very 
much like that produced when a number of persons 
are talking at once— a state of confusion. But let 
one begin to speak and get the interest and atten- 
tion of the others so as to focalize the thought, and 
the minds of the whole body would think together 

as one. 
Again, imagine this body of twelve to be a 

regenerate body, whose whole desire is to be 
centered in God, and whose members have been 
begotten from above. Because God's spirit is 
the life of the body, the body must be one as 
God is one. Since each person necessarily express- 
es a function of some one part of the Grand Man- 
as Aries, the head, Taurus, the neck, et cetera— 
and each seeks to express only the mind of God, 
he makes no effort to be that which he is not, but 
supplies his own particular mind quality to the 
whole body. And whatever particular function is 
called into action, the body unites in giving power 
to that function to express itself. Its thought 
would be the aggregate thought of all the members, 
in precisely the same way as when one attempts to 
lift a heavy weight with the right hand, the will 
and every function of the physical body are called 
upon to supply their quota of energy for its accom- 
plishment. 

Who has not realized while talking to a number 
of persons that there were certain persons in the 
audience that gave special inspiration, that sup- 



252 THE GOAL OF LIFE 

plied a mind-power so marked that the speaker 
could not but realize it? So it would be in the 
bringing together of twelve persons in perfect 
harmony with the mind, the spirit, of the Father. 
God's spirit being the life of all, they would run 
together as so many drops of water, yet every in- 
dividual would maintain his own consciousness, 
but his consciousness would be enlarged and his 
realization would be increased to comprehend the 
consciousness and realization of the whole body. 
Each member's capacity and brain-power would be 
twelve times as strong and capable in every de- 
partment. 

As man lives in his memories and realizes in his 
consciousness, his realizations constitute his limi- 
tations. But when he takes into his consciousness 
the consciousness of eleven others, his realizations 
have been augmented eleven-fold. This increase 
of consciousness on the part of one does not detract 
from the others but, on the contrary, they each 
extend their sphere of consciousness in the same 
ratio. 

In the organizing of the Body of the Christ, the 
bringing into existence Yahveh Elohim, as king 
and ruler of this planet, each individual in his 
preparation must have consecrated his life to God, 
promised absolute obedience to and acquiescence 
in the knowledge and wisdom derived from the 
Spirit. He must have undergone a long course of 
training, wherein the newly begotten child of God 



THE IMAGE AND THE LIKENESS 253 

grows to manhood and takes absolute possession 
of the physical body and becomes fully conscious 
of the mind of the Father, of Yahveh Elohim, the 
Great Body of perfected souls that created the 
world. Being thus conscious of the mind of the 
Father, when the Father wills to build the house 
(see first chapter of Haggai) his Spirit will move 
within each individual and cause him to be 
conscious that it is the will of the Father and 
therefore it is the will of each to come out from 
the world, to gather together into one place, "the 
place prepared of God," where the whole Body will 
be led and instructed by the Spirit that each may be 
his natural, spiritual self. Every individual will be 
perfectly free to express his own higher, spiritual 
nature, and then, as the interests of all are as one— 
that is, the expression of the mind and will of 
the Father— the whole Body of 144,000 souls (or 
288,000 persons) will be as one individual, and the 
sphere of each individual will be so enlarged as 
to embrace the whole Body. As the Spirit said 
through the apostle, "For as the body is one, and 
hath many members, and all the members of the 
body, being many, are one body; so also is Christ. ,, 
We shall now consider 144,000 regenerate persons 
built into one Body, through the expansion of a 
sphere of consciousness to include the entirety of 
the Body: 

Let 1 represent a person's normal powers; 12 repre- 
sent a person's powers after living the regenerate 



254 THE GOAL OF LIFE 

life; 2 x 144,000 = 288,000, or the entire Body (men 
and women) ; then the powers of the entire Body 
will be represented by 288,000 x 12 = 3,456,000, 
or the powers of the Body will be represented by 
3,456,000 times the powers of a normal individ- 
ual. Can you imagine the power of such a Body? — 
a Body in which when one member is called into 
action, the whole Body contributes all its powers 
to the execution of that action, in the same manner 
that our own body functions. 

In this Great Body, as we have seen, whatever 
the Body wills, or rather whatever the Spirit of 
Yahveh, who has become the life of the Body, 
wills, each member of the Body wills, and whatever 
the will determines upon and centers the activities 
of the Body in, the powers of the whole Body, so 
far as necessary, help to accomplish. 

You who know something about the psychic pow- 
er of a person to control an audience, can have 
some idea of the power of this Body to control the 
world. Thus it is made plain that God's methods 
are purely natural. When the angel showed John 
in the Revelation that these are to be kings and 
priests unto God and to reign on the earth, we are 
not to understand that they are to attain to that 
calling by some supernatural leap through the 
direct interposition of God. 

When God said, "Let us make man in our image 
and like us, and let them have dominion/ ' he set 
in motion laws, which in their ultimate would bring 



THE IMAGE AND THE LIKENESS 255 

the condition into existence that we have been try- 
ing to present to your mind— a Body of men and 
women that has become the temple of the living 
God, the God of the universe. Through the normal 
working of the mind of that Body (normal because 
in unity with its Creator) it necessarily takes 
control, exercises dominion over the entire mind- 
currents, yea, and over all the laws and creative 
methods active in the planet earth. 

In the organization of this Body and its unity 
with the Spirit of God we have a picture of the 
exact "Image and Likeness/ ' for this "Image and 
Likeness" is the ultimation of the divine purpose, 
purposed in the Mind that never fails. 

The difference between this Body and that of the 
Elohim is in degree and not in form or function, 
or methods of organizing. Consequently if you 
have difficulty to conceive how Elohim the God 
and Creator of the world can be a Great Body of 
men, separate individually and yet one, we think 
what has been said concerning the gathering, pre- 
paring and organizing of this Body of 144,000, 
makes it plain. We think it has been made plain 
that when Elohim said, "Let us make man in our 
image, after our likeness," that this was the 
ultimate of the race, and that this gathering and 
organizing of the Body are the fulfilment of that 
declaration. 

In order to help the mind to comprehend so great 
a thought, let us imagine a man that is both male 



256 THE GOAL OF LIFE 

and female in his own person, builded of molecules 
which are individual men and women, a Grand 
Man possessing far more than 288,000 times the 
power of any individual that we have heretofore 
known. Every function and organ of this man is 
filled with the Spirit of Yahveh, the God of the 
universe, imbued with his mind and with his will. 
Standing upon the highest plane of planetary un- 
foldment, he overlooks his "dominion," the planet 
earth, with its teeming millions who have devel- 
oped to a point where they have outgrown their 
civilization and all their facilities and are trembling 
upon the brink of a precipice down which they 
must inevitably fall, to the condition of six thou- 
sand years ago, unless there is a savior who is able 
and willing to create for them a new order of 
existence. 

The organism that we have been picturing, will 
have abundant capacity to provide for this dying 
race the new conditions which are an absolute 
necessity to its perpetuity. From the thought that 
we have presented, it is evident that, judging by 
the known capacity of men, we have in such a 
Body an aggregate mind and will, amply sufficient 
to lift civilization to a plane of action where it 
could go on developing. But how much more 
should we expect of such a Body when filled with 
the light of the Infinite Mind! 

Many of the leading physiologists of this the 
Twentieth Century are saying that the strenuous 



THE IMAGE AND THE LIKENESS 257 

life developed in this cycle has produced and in- 
tensified qualities within man that have made him 
too sensitive and refined for the ordinary duties of 
life, and that, consequently, diseased conditions 
are rapidly gaining ground in organs too delicate 
for the strain put upon them. They conclude, 
therefore, that the race has reached the climax of 
its unfoldment and must fall back to unknown 
depths if not to annihilation. But there comes 
the voice of God through the prophet ringing down 
the ages: "And saviors shall come up on mount 
Zion to judge the mount of Esau; and the kingdom 
shall be Yahveh's." 

The object of this volume is to bring to you, 
mature souls of our age, the knowledge of the 
purpose of God concerning each individual and to 
suggest methods by which not only you yourselves 
may be saved, bat methods by which you may be- 
come members of that Body which is to be the 
Savior of the world, the anointed Lord of all the 
earth. The way is so plain that, as the prophet 
Isaiah said, "wayfaring men, yea fools, shall not 
err therein/ ' 

It is for you, as individuals, to consecrate your 
lives to God and to desire above all things to know 
the truth that you may live in harmony with it. 
If you do this, honestly and sincerely, then will 
God send into you "the Spirit of Truth' ' that will 
lead you into all truth. Consequently, when you 
read this work you will be caused to perceive the 



258 THE GOAL OF LIFE 

truths that it contains, which will put your mind 
in harmony with your consecration, so that you 
will no longer resist the leadings of the Spirit. 
Then will the angel of God take charge of your 
life and help you in every time of need, and lead 
you into the unity of the Body of the Christ, the 
Savior of the world, brought to light in these 
pages. To that end we consecrate these thoughts 
and pray that the Spirit of the Highest may 
attend them and illuminate your intelligence to 
receive them. 

THE MANIFESTATION OF THE BODY 

While the gathering of the Body, according to 
the Revelation, will be the work of a short time, 
yet we are told that the perfecting of this body, 
the perfecting of its dominion over the earth, will 
take a thousand years. 

It is hardly reasonable to suppose that there is 
any one now living, even if placed under the most 
favorable conditions, that could be perfected in 
the likeness of God, Yahveh Elohim, in a short 
period; for all that belongs to attainment, is not 
only a subjugation and conquest of the body, but 
it is also a growth of the soul and a growth and a 
development of the body into perfect harmony 
with Spirit. 

There is, however, a most potent factor that 
will work in this Body, a factor yet unknown to 
the race, which is this: 

Every member of the Body, before he can be- 
come really one with the Body, must have not only 



THE IMAGE AND THE LIKENESS 259 

overcome generation, but he must have turned the 
currents of generation toward the brain and pol- 
arized the mind fixedly upon the Spirit. 

Man in polarizing the mind on the Spirit at once 
finds himself the focal point of the planet and of 
its subtile mind- currents and electric forces. In 
generation he is the head of the planet, leading 
creation, but when he has taken control of that 
creative-power in himself and has brought it under 
the absolute control of the mind, he begins to 
possess dominion over the earth. The two forces 
active in creation, the positive and the negative 
forces, represented and focalized in the man and 
the woman, produce in them, because of the unity 
of the two in "the regeneration," a condition al- 
most identical with that seen in the electric arc 
lamp; and after they have come into order it will 
not be long before nature's energies will cause 
their bodies to become luminous and bright as the 
body of an angel, "shining as the sun."* 

*The mere suggestion of the final unity of man and woman opens the 
door to temptation and deception. When a man who is trying to live 
the regenerate life, to conquer the sex passions, comes in the presence of 
a good woman, it seems to stimulate and to strengthen all his powers. 
He feels assured that she would be a great help to him in the regenerate 
life, in obtaining these grand ultimates. But we speak from the ex- 
perience of thousands during the last ten years of our work, when we 
say that in every case they find themselves disappoin 3d; they have met 
the god of generation, face to face, and are enslaved by him, or the two 
are forced to separate under great difficulty and sorrow, When one 
realizes the great truth that there are two factors in the world, creation 
and re-creation, generation and regeneration, and that generation is the 



260 THE GOAL OF LIFE 

This condition of luminosity could not obtain all 
at once; if it did, it would burn up and destroy the 
physical body. It will require years for the body 
to change from what we now know as material 
substance into the spiritual substance adapted to 
the fires of the Divine Life. No wonder that God 
by the prophet asked, "Who among us shall dwell 
with the devouring fire? who among us shall 
dwell with everlasting burnings ?" The condition 
into which this body enters is a condition that 
transforms all that belongs to manhood and woman- 
hood into the likeness of God. 

We read— and it is true— that "God is a consum- 
ing fire," and that "God is love." We must bear in 
mind that it is not the gross fire that we know as 
fire, nor the gross passion that the world calls love, 
but it is a fire like that which Moses saw in the 
burning bush which did not consume the bush. It 
is a fire that transmutes, consuming nothing but 
the grosser elements, transmuting them into the 
finer elements and to that more like itself. 

one factor now dominating the whole world, he may perhaps understand 
that no man in union with woman can meet and conquer it. He must 
first absolutely conquer it within himself in all its powers. For in the 
regeneration man and woman, in their unity, must have absolute control 
of the god of creation — over every creative-power in the world; and not 
only so, but they must be so strong that they can even take of the life, 
the fires of the Spirit and control them absolutely, which is an achieve- 
ment as many times greater than anything that we have ever known as 
the day is brighter than the night. Because of this the Lord by the 
prophet Isaiah said, "Who among us shall dwell with the devouring fire? 
who among us shall dwell with everlasting burnings?" 



THE IMAGE AND THE LIKENESS 261 

At the present time we are so far from being like 
God that if God should speak to us in words, those 
words would consume us as a living fire. Therefore 
those composing this Body must abide for centuries 
in that living fire before they are wholly trans- 
formed into spiritual substance. They will not die, 
but as it was said of the Christ, so it may be said 
concerning them, "Thou wilt not leave my soul in 
Hades [the grave] , neither wilt thou give thy Holy 
One to see corruption/ ' for they will have overcome 
death, as did the Christ. 

In place of the body's seeing corruption, the same 
law that now perpetuates it, will be accelerated. 
That is, we take nourishment to replace the tissue 
that is being burned up by thought and action. 
Thus we are continually eliminating the old and 
taking on new bodily substance. As this bodily 
substance taken on is qualitated by the mind active 
at the time, so the members of this Grand Body, 
as they burn out and eliminate the old, will take on 
more and more spiritualized substance. The time 
will finally come in this process when they will be- 
come as invisible to those upon our present plane, 
as spirit is now invisible to man. The change 
with this body will be so gradual, however, that 
there will be no death. The process will be similar 
to that active in our present physical existence, by 
which we are constantly eliminating the old and 
taking on new flesh. 

It is necessary that this change should be grad- 



262 THE GOAL OF LIFE 

ual, for the members of this Body are to be, as 
declared by the angel to John, * 'kings and priests 
unto God and reign on the earth ;" that is, while 
they will execute kingly dominion, it will not be 
by force, not by arbitrary word of command, but 
by the spirit of divine love, for "God is love. ,, 
That love will cause humanity to love to obey, to 
desire to obey, to desire to live in harmony with 
the laws of God manifested through this Body. 
They will be priests unto God, because they will 
be instructors and teachers to the world. If this 
change were too sudden, this Body would soon be 
placed so far beyond the people who are to carry 
forward the work of Generation that they would 
no longer be able to touch the mentality of the 
people. On the contrary, this process of refining 
being gradual, this Body will be able to lead the 
world of humanity up with them. This was re- 
vealed to John on Patmos, as seen in Revelation, 
for, after the 144,000 were sealed, John saw an 
innumerable company of every nation, tribe and 
people who came up to the same general relation 
with God as the 144,000. 

The world now under the most potent con- 
ditions of spiritual and mental power, could not 
be redeemed and brought up to this physical and 
spiritual plane in less than a thousand years, and 
perhaps not all of them in that time, for we read 
in Revelation that after the thousand years have 



THE IMAGE AND THE LIKENESS 263 

expired, Satan, the adversary, will be loosed for a 
little season. 

This Body being, as we have said, the focal point 
of the planet, it will be able as was the Christ to 
command the unclean spirits and to control them 
absolutely, and in order that the world may be led 
up to this high plane, the dark influences that now 
hinder the progress of the race must be bound so 
that their power over the people will cease. After 
the race has been redeemed, after the reign of a 
thousand years of this Body upon the earth, the 
adverse forces must' be again let loose, for there 
will be those that are unfit for this new order of 
life and they must be given the choice between 
serving the good or the evil; for we read: 

"And when the thousand years are finished, 
Satan shall be loosed out of his prison, and shall 
come forth to deceive the nations which are in the 
four corners of the earth, Gog and Magog, to gath- 
er them together to the war: the number of whom 
is as the sand of the sea. And they went up over 
the breadth of the earth, and compassed the camp 
of the saints about, and the beloved city: and fire 
came down out of heaven, and devoured them. ,, 

This means that they must place themselves in a 
position to be destroyed before divine justice can 
destroy them. Every man must become his own 
judge, and "with what judgment he judges he 
shall be judged, and with what measure he metes, 



264 THE GOAL OF LIFE 

it shall be measured to him again.' ' This is divine 
law. 

In conclusion we wish to call the attention of our 
readers to the imagery presented in the twenty- 
first chapter of Revelation, wherein John sees the 
new city, the new Jerusalem, coming down out of 
heaven from God. We read that ' 'the city lieth 
four-square, and the length thereof is as great as 
the breadth: . . . the length and the breadth 
and the height thereof are equal.' ' But as it 
would take a volume to convey the thought herein 
embodied, let it suffice to say that when this takes 
place it will be because the Body has become so 
highly developed and spiritualized that the Elohim, 
the matured souls of all the ages, will dwell with 
men, as the angel said to John in Revelation xxi. 
3-5: 

"And I heard a great voice out of the throne 
saying, Behold the tabernacle of God is with men, 
and he shall dwell with them, and they shall be 
his peoples, and God himself shall be with them, 
and be their God: and he shall wipe away every 
tear from their eyes; and death shall be no more; 
neither shall there be mourning, nor crying, nor 
pain, any more: the first things are passed away. 
And he that sitteth on the throne said, Behold, I 
make all things new. And he saith, Write: for 
these words are faithful and true. " 

Again we read in verses 22 and 23 of this chap- 
ter: 



THE IMAGE AND THE LIKENESS 265 

"And I saw no temple therein: for the Lord God 
the Almighty, and the Lamb, are the temple there- 
of. And the city hath no need of the sun, neither 
of the moon, to shine upon it: for the glory of God 
did lighten it, and the lamp thereof is the Lamb." 



THE PERSONAL APPLICATION 



We introduce the following chapters to aid those whose minds 
are reaching out for methods by which to attain the ultimate 
that has been set forth in this work. We have not attempted to 
give the methods in their regular sequence, because the experi- 
ences of each individual will be different, and the angel of the 
Lord will lead each one according to his peculiar quality and 
temperament. We believe these facts are presented for the 
first time to the world because the time has arrived for the 
coming of the MESSENGER OF THE COVENANT re- 
ferred to in the third and fourth chapters of Malachi. The 
office of this MESSENGER OF THE COVENANT will be 
to lead men to the Door, to the Christ, who will introduce them 
in through the gate into the city to the Father, for, as we have 
before stated, the time has come for the establishment of that 
Eternal Order in the physical form upon earth once more, of 
which Order Christ came as a member, and as he said 1900 
years ago, so say we, "Be ye also ready: for in an hour that 
ye think not the Son of [a] man cometh." 



EXIT FROM THE OLD 

TO THE NEW 



CHAPTER XXI. 

PART I. 

Our Lord Jesus said, ' 'Narrow is the gate, and 
straitened the way, that leadeth unto life, and few 
be they that find it." No doubt since the time of 
Christ, these words have brought a shock to many 
a devout soul; but we are inclined to believe that 
the words, "few be they that find it," were in- 
tended more especially to apply to the age of 
generation and death intervening between the 
time of Christ and the present, for, as has been 
herein stated, it is the attainment through this 
"narrow way" that was the ultimate purpose in 
the mind of the Creator in creating man. This 
purpose is the end to which all men must attain 
some time, but at this time, at the end of this age, 
there will be comparatively few that will attain. 

We repeat here what has been said before, that 
all who have the will to attain, may attain, for 



272 THE GOAL OF LIFE 

the fact that they have the will to live the life 
requisite to attain, is an absolute proof that they 
have the ability within themselves. 

Again, it was said by the apostle, "Other founda- 
tion can no man lay than that which is laid, which 
is Jesus Christ;' ' for not only has he given the 
world the quality that is planted in the earth- 
life of man, the substance of Divinity, but his 
teachings have been left on record, which if fol- 
lowed faithfully will lead man to the final goal — 
immortality. But there are some things about the 
history of the church in the past that repel many 
intelligent, highly developed people of our day 
from seeking what used to be called "religion," 
or "con version.' ' This repulsion is mainly due to 
a peculiar emotionalism that has followed the 
church. 

This emotional devotion has had its use, not that 
the Elohim are influenced by that emotional zeal, 
for it is the office and desire of God and his angels 
to lead his people in the way of true intelligence. 
But emotional devotion has served the purpose of 
breaking down and suppressing the animal sense 
desires, and has caused the inner consciousness to 
centralize on the idea of God. This has enabled 
God's people in the church to inspire, to draw in, 
so to speak, from the Universal Soul a new and 
higher quality of life, and it has produced sufficient 
effect upon many to cause them to continue 
striving to live a better life— striving to be the 



EXIT FROM THE OLD TO THE NEW 273 

expression of that higher life that has been drawn 
into the organism. 

But now that we have come to know the truth— 
for the Lord Christ said, "And ye shall know the 
truth, and the truth shall make you free"— we 
have endeavored to set forth the great truths of 
the Gospel of Christ and if these facts are fully 
grasped by the intelligence they will have an im- 
portant influence on the soul-consciousness, because 
they are truth. 

While heretofore suggestions have been given 
that cover the subject of this chapter and those 
following, yet, as they are associated with thoughts 
of greater or less magnitude, new to the majority 
of thinkers, they may have been overlooked. 

If we were going to ascend a ladder we should 
place one foot upon the first rung and then the 
other foot upon the next rung, and so on; we could 
not begin at the middle, try as we would. So in 
all that we do, we must begin at the beginning 
and work up gradually. 

There are many in the world that began at the 
beginning and they began well, but through the 
deceitfulness of the world, through lack of knowl- 
edge on the part of the teachers, through many 
doctrines being thrown upon the world, they are 
lost, bewildered, and do not know what to do in 
order to attain this divine ultimate. 

First of all it is necessary that we be rational. 
The doctrines set forth in this work are destined 



274 THE GOAL OF LIFE 

to bring our minds out of the old mythical ideals— 
the dream- condition of the past— and to place us 
upon a solid foundation of knowledge and under- 
standing, that we may obtain the power designed 
for us in the beginning. 

In the past, prayer has been a vague ideal. Men 
have prayed. Prayed to whom? to what? They 
have been, as Jesus said, like the Gentiles who 
"think that they shall be heard for their much 
speaking.' ' Ministers stand in the pulpit and pray 
for everything; but if they really believed that 
one-half of what they asked for would be granted 
them, they would be frightened. When the Lord 
Jesus said, "Ask, and it shall be given you; seek, 
and ye shall find," he referred to something just 
as practical, as direct and positive, as if you were 
going out into the business world to transact 
affairs of the material life. You could not be in- 
duced to ask a favor of any one in the material 
interests of this world, unless you really felt the 
need of that favor, and then you would think over 
the matter wisely and well and consider who would 
be most likely to grant the favor, and when you 
asked you would have confidence, reasonable be- 
lief, that you would receive that which you asked 
for; in other words, you would have faith that you 
would receive that which you asked for. And if 
you go to God, the Cause and Source of all things, 
in the same way, you will find that the word of 



EXIT FROM THE OLD TO THE NEW 275 

the Lord Christ is a great truth: "Ask, and it shall 
be given you; seek, and ye shall find. ,, 

In this work two phases of the God manifesta- 
tion have been brought to your mind: (1) Yahveh, 
the univarsal and all- pervading Mind and Will of 
the universe, and (2) the manifestation of Yahveh 
in Elohim. We have to do directly with Yahveh 
the Universal Mind, the Fountain of Life, from 
which we were organized, the Fountain of Life 
from which all things come. In that Fountain of 
Life is everything that is. What did the apostle 
mean when he said: 

"But the righteousness which is of faith saith 
thus, Say not in thy heart, Who shall ascend into 
heaven? (that is, to bring Christ down:) or, Who 
shall descend into the abyss? (that is, to bring 
Christ up from the dead. ) But what saith it? The 
word is nigh thee, in thy mouth, and in thy heart: 
that is the word of faith which we preach"? 
(Rom. x. 6-8.) 

There are many at the present time that are 
looking for that same Jesus to come in the clouds 
of heaven with power and great material glory; 
but, we are told, the Christ will come as a thief 
in the night. How can we harmonize these two 
passages of Scripture?— In this way: We see 
from the foregoing quotation, the Christ "is nigh 
thee, in thy mouth, and in thy heart," if you have 
faith in God and in that divine sonship that we 
have herein set forth, you will be a partaker of 



276 THE GOAL OF LIFE 

that passover lamb that was all eaten, that paschal 
lamb that enters into and finds expression in the 
inner life of the partaker, and causes you to be- 
come a member of the Body of the Christ. When 
the Body is organized in harmony with the Divine 
Purpose, then this Body of the Christ, referred to 
in the chapter "The Image and the Likeness/' 
will be manifest to the world with great power 
and glory. 

Therefore cease to say in your heart, "Who shall 
ascend into heaven to bring Christ down from 
above ?" but remember it is the word of faith, not 
blind, unreasoning faith, but a faith that is born 
of knowledge and of experience by the indwelling 
Spirit. And how is this experience to be obtained? 
—This is the all-important question. 

Remember first that prayer is the sincere desire 
of the heart. Have you a sincere and earnest 
desire to be like the Christ? who is the great Door 
and Head of that Eternal Brotherhood; who by his 
teachings and by the light of truth that he left to 
the world has shown the path that leads directly 
from ignorance, sickness, sorrow and death, and 
who was manifested that he might bring life and 
immortality to light. If you have this sincere 
desire you will reach out for that spirit which was 
manifested in the Christ, desiring that that spirit 
be in you and that it manifest through your life 
and character. 

As to methods to be applied in order that that 



EXIT FROM THE OLD TO THE NEW 277 

divine sonship may be manifested in you, turn to 
that wonderful Sermon on the Mount— the fifth, 
sixth and seventh chapters of the Gospel according 
to Matthew— read it carefully; read it with an 
outreaching to God, the Source of life, light and 
knowledge, that you may know, that you may 
have the understanding that the Spirit intended 
you should have, and not only the understanding, 
but the power to apply it in your life. And as you 
desire that power, remember the Master said, "Be- 
lieve that you have it and you shall have it." 

Therefore as you read over that wonderful ser- 
mon, decide that you will follow the teachings 
absolutely and believe— for you have reason for 
believing— that you have the power from God to 
live the life therein taught and to live it perfectly. 

At this point it will be necessary to realize the 
importance of the suggestion to be rational, for 
unless you take hold of these teachings of the 
Christ with a reasonable mind, you will be inclined 
to go to extremes, to become irrational in your 
application of the truth. For instance, the Lord 
said, "Be not therefore anxious, saying, What 
shall we eat? or, What shall we drink? or, Where- 
withal shall we be clothed? for your heavenly 
Father knoweth that ye have need of all these 
things." The irrational one therefore says: I will 
take no thought; I will be just like the birds; I will 
sit down and do nothing and the Lord will feed 
me. The irrational side of this is very apparent, 



278 THE GOAL OF LIFE 

not only from the world's point of view, but from 
a spiritual standard. How does God feed the 
birds? Do they not have to work for their living, 
to hunt their food wherever they can find it? 
Sometimes it is difficult for them to find sufficient, 
but they go right on faithfully doing their best. 
So must you do your best, but do not be anxious, 
is the word of the Lord. 

This will be a suggestion to you of what we 
mean by being rational in following the teachings 
of the Lord Christ. Remember this, God, the 
everlasting Father, or Elohim and his angels, never 
do anything for us that we can do for ourselves. 
Bear in mind that God's original purpose was to 
make man in his Image and Likeness and to give 
man the ability to do and to accomplish and to 
obtain that which is absolutely necessary to him. 

Therefore in order that you may develop into his 
Likeness, it is necessary that you should be left to 
use your own power and knowledge to gain all 
that is necessary for your attainment and for the 
proper support of your body. 

As we said before, Yahveh is the all-pervading 
Spirit in whom is everything and out of which came 
everything, therefore everything that you need is 
in the ether around you. Remember, when it was 
in order the Christ brought out of the invisible 
sufficient bread and meat to feed 5000, and Elijah 
caused the cruse of oil and the meal of the widow 
to replenish themselves during the famine. This 



EXIT FROM THE OLD TO THE NEW 279 

was a demonstration of the fact that everything 
that is necessary for you is around you and that 
you have only to take it by faith. 

But this suggests something that has puzzled the 
world for ages— faith. What is faith? You who 
are sitting and reading these words can lay this 
book down, rise and walk across the floor. How 
do you do it? by what power?— You do it by faith. 
If some one of your associates should say to you: 
"You cannot lay down that book; you cannot rise 
from your chair," you would smile at the sug- 
gestions and lay down the book and rise and walk. 
But if a mind possessing similar power to that of 
the Christ should speak to your soul- consciousness 
and say: "You cannot lay your book down," or, 
"You cannot rise from your chair," your faith in 
your ability to move would be overpowered and 
under the influence you could not move. 

Then we give this definition: Faith is belief with- 
out a doubt in the inner consciousness. You have 
the consciousness within yourself that you can 
move the body, that you can do about as you please, 
and so you can, but that faith that you can get up 
and walk around the room may be counteracted 
and in the absence of faith you would be power- 
less. 

Now we ask you to lay this book down and to, 
think about this condition that enables you to move 
your hand, and when you realize what the influence 
is and discover the condition of mind that enables 



280 THE GOAL OF LIFE 

you to move your body, you have found the key to 
the whole situation, you have found the key to the 
words of the Christ when he said, "All things 
whatsoever ye pray and ask for, believe that ye 
have received them, and ye shall have them." 
Everything that you can imagine is all around you, 
and it is just as much a material substance as those 
things with which you are familiar. Therefore faith 
means belief that you have that which you desire, 
and as you read over the teachings of the Master 
in his wonderful sermon, believe that you have 
the power to live up to the requirements and refuse 
to allow doubts and fears to enter into your mind. 
Know that God is and that in him is all power. 
You can believe but you can do it, however, only 
by refusing to disbelieve. With this thought care- 
fully considered and worked out for yourself —for 
no man can make you know how to move your 
hand— you will discover the secret of faith. 

That faith is a mental effort you may prove for 
yourself, for instance, by taking a weight of ten, 
twenty or thirty pounds in your hand and while 
holding it try to think quietly and deeply upon some 
difficult subject. You will at once discover that in 
order to hold the weight you have to keep your 
mind on it— the holding demands the thought. 

We are here brought to consider faith and the 
powers embodied in the workings of the mind. 
Remember the words, "Without faith is sin." We 
ask you then to work out from the little suggestion 



EXIT FROM THE OLD TO THE NEW 281 



that we have given you, this great problem of 
faith, and then have faith in God, and all things 
are yours. 

But in the midst of all this you may ask the 
question: Are we left alone to work this out for 
ourselves?— No, emphatically no. Yahveh Elohim 
through his angels is watching over you with more 
than a mother's care, which God expressed in the 
thought that he gave in the preparatory message 
before the delivery of the ten commandments: "If 
ye will obey my voice indeed and keep my cove- 
nant, then ye shall be a peculiar treasure unto me 
above all people." Then hold this thought: I am 
a special treasure, beloved of Yahveh Elohim 
above all people, because I desire above all things 
to know and to do the right. 

If you have some special treasure, special because 
it is the treasure above all other treasures, how 
carefully you guard it, how closely you watch it. 
If you see anything that is coming to injure it or 
to detract from it, how quickly you will rescue it 
from danger. So as soon as you decide firmly and 
fully to seek God with all your heart, to go right 
on day by day doing the things required in the 
teachings of the Christ, not by idealizing them and 
dreaming about them, but by following his teach- 
ings with the same rational, practical thought that 
you would exercise in any business venture, then 
Yahveh Elohim through his angels will watch over 
you and protect you from every harm and will 



282 THE GOAL OF LIFE 

illuminate your mind that you may know how to do 
and what to do. The Lord Christ had reference to 
this same rational following of his teachings when 
he said: 

"Not every one that saith unto me, Lord, Lord, 
shall enter into the kingdom of heaven; but he that 
doeth the will of my Father who is in heaven. 
Many will say unto me in that day, Lord, Lord, 
did we not prophesy by thy name, and by thy name 
cast out demons, and by thy name do many mighty 
works? And then will I profess unto them, I 
never knew you: depart from me, ye that work 
iniquity." (Matt. vii. 21-23.) 

The old idea of saying "I believe/ ' and thinking 
that will save you is a deception of the evil one, 
for if the Lord Jesus taught anything emphatically 
it was, ' If any man willeth to do his will, he shall 
know of the teaching/ * Again, in his last message 
through his angel to John he said, "He that over- 
cometh shall inherit these things/' 

Therefore in the rational teachings of the Christ 
we meet first faith then works, and through the 
works of obedience you will obtain the guidance of 
the Spirit, who will not come to you as one man 
comes to another man and tell you what to do and 
what not to do, but the angel of Elohim will come 
near to you and will cause his knowledge and 
understanding to be reflected upon your conscious- 
ness, then you will know as he knows and you will 
be left free to act as you please in relation to it. 
Thus, after you have decided to do the best you 



EXIT FROM THE OLD TO THE NEW 283 

know, the angel of Elohim will cause you to know, 
then the responsibility rests upon yourself. 

As you go on doing the best you can, you will see 
before you many obstacles that will appear insur- 
mountable, but if you are determined to live the 
life as far as it is possible to you, you will find 
that the obstacles will gradually move out of your 
path as you press forward. You may see an insur- 
mountable wall before you, but do not stop, go 
as far as you can, and when you have gone as 
far as you can, lo, there will be an opening through 
solid rock, if need be, that you may pass through, 
and you will soon be brought to the realization of 
that glorious fact that you have friends, loving, 
faithful friends, so pure, so unselfish, that you 
cannot for a moment doubt their fidelity, and you 
will realize that these friends that love you more 
dearly than any earthly parent, possess all power 
in heaven and in earth. 

The knowledge of these facts will be given to 
you if you follow the instructions of the Lord 
Christ wholly, fearlessly; because, "ye received 
not the spirit of bondage again unto fear; but ye 
received the spirit of adoption, whereby we cry, 
Abba, Father.' ' Here you are brought face to face 
with the beginning of overcoming, and the first 
step on the road after your firm decision to follow 
the teachings of the Christ, is to conquer fear. 

We have said that the angels of Elohim will be 
sent to you to reflect upon your consciousness the 



284 THE GOAL OF LIFE 

knowledge that you need. This needs some ex- 
planation which we shall give, so that when you 
have the experience you will not let it pass un- 
heeded and thus lose the instruction intended for 
you: 

As we have said, the angels do not come to you 
as one man comes to another, you are not conscious 
of the angeF s presence at all, you are conscious 
only that your mind is illuminated and for the 
time being you feel such an exaltation, such a 
peace, joy and elevation of life and character that 
you are confident that this condition will remain 
with you always; and because of that feeling that 
it will continue, you are liable to fail to impress 
upon your mental consciousness the thought that 
was reflected upon you. 

No doubt some of you that read these words— 
and we are prepared to say that the following is 
true of all who have sought to do the will of the 
Lord wholly— have had times when your mind 
suddenly became luminous and bright and you 
would be so happy and exalted that you would 
feel as if that condition must continue always;. but 
in a little while it was gone and you were let down 
to where you were before. Why is this? 

It was a time that the angel of the Elohim saw 
that it was necessary to impress your mind with 
that which would encourage, strengthen and es- 
tablish you in faith, or to impress your mind with 
certain things that you should do or that you 



EXIT FROM THE OLD TO THE NEW 285 

should not do, and when the impression was made, 
the angel withdrew from you and you were again 
conscious of your own self. 

Do not then be anxious and imagine that you 
did that which you should not have done, and 
therefore you lost your exalted feeling; but give 
your attention to the recalling and to the impress- 
ing upon your consciousness all that the angel 
impressed upon it in the moment of exaltation, 
that you may hold that knowledge and profit by it; 
for to that end, the angel of the Lord was sent to 
you. Know this, that though you seem to be let 
down into the old darkness, the old obscurity, you 
are not left alone, yet you are alone— a paradox— 
because if the angel of the Lord overcame for you 
the angel would be the overcomer and would at- 
tain the results and not you, for the promise is, 
"He that overcometh shall inherit these things. " 

Therefore it is you that is to be the overcomer 
and it is for you to go to work with a quiet, reason- 
able, logical attitude of mind to examine self, to 
analyze your mentality and to study how you may 
do and accomplish; and when in the course of your 
efforts to do the right and to know the truth, you 
reach a point where it is absolutely essential for 
you to know, that knowledge will be reflected upon 
your mind. It will not always produce exaltation, 
joy and elevation, but sometimes the same angelic 
mind will reflect upon your consciousness the real- 
ization of failure, of error. 



286 THE GOAL OF LIFE 

At this point it will be necessary to avoid self- 
condemnation, for self-condemnation is evil, but 
when you are caused to see the error, then think 
over the error carefully and make your decision 
firmly that that error shall not occur again. Then 
dismiss it from your mind and continue to do the 
best you know; for here is an open door for the ad- 
versary to come in to torment you and cause you to 
worry and to feel that you have failed and that 
there is no use in your trying to overcome, et 
cetera. But know that this is the adversary, the 
dark influences that you are beginning to meet— 
the temptations of the devil, as the church ex- 
presses it, and as Christ said through his angel 
(Rev. xii. 10) it is "the accuser of our breth- 
ren that accuseth them before our 

God day and night.' ' Yes, there is an old accuser 
that you have to overcome; he will come to you 
and accuse you of this, that and the other, when 
in reality you have done no wrong. How can you 
overcome this accuser? If you claim righteousness 
when you are not righteous, then you come under 
condemnation. If you justify yourself in doing 
wrong, then you come under condemnation. How 
then can you overcome this most deceptive adver- 
sary?— Thus: 

Know that the Lord's angel never accuses you. 
He may reflect upon your consciousness the fact of 
your error; but when you have weighed and bal- 
anced the matter carefully and know wherein you 



EXIT FROM THE OLD TO THE NEW 287 

made the error, then decide firmly that you will 
never allow it to occur again and dismiss the mat- 
ter from your mind. 

If the condemnation continues to recur to you, 
repel it, refuse to be condemned and open your 
love toward God and reach out for the conscious- 
ness of your acceptance, and if you repel the 
accuser, you will obtain the consciousness of your 
acceptance. 

You here meet a law in God's great nature that 
is hard to understand. If you condemn yourself 
you stand condemned before God. Therefore we 
urge upon you the necessity of settling the matter, 
according to the directions of Christ: 

"If therefore thou art offering thy gift at the 
altar, and there rememberest that thy brother hath 
aught against thee, leave there thy gift before the 
altar, and go thy way, first be reconciled to thy 
brother, and then come and offer thy gift." 

This is to say, after you have become reconciled, 
after you have made reparation for wrong that 
you have done, then come and offer your gift, your 
self-sacrifice to the Lord, and you will be accepted. 
You have reconciled the matter of error when 
you have properly weighed and balanced the mat- 
ter and have reached a clear understanding and 
have made a firm decision not to allow such error to 
occur again. Then you are free to go forward in 
your attainment of a new and higher conscious- 
ness of the Divine Life. 






288 THE GOAL OF LIFE 

When you have thoroughly enlisted in the work, 
you will find that there is a consciousness within 
you which the church calls ' 'conscience/ ' which 
will justify or condemn you in all that you do. 
But as we have heretofore set forth, this conscience 
justifies you if you live up to what you believe to 
be right, and it will condemn you if you do that 
which you believe to be wrong, whether or not it 
be right or wrong in reality. Therefore it is 
necessary that you should know the truth, that the 
truth may make you free from false beliefs. 

We have here made only a suggestion for you to 
think about, for the field is too large to write fully 
on the subject, but you who would attain oneness 
with the Body of the Christ must think often on 
the subject and must desire to know the truth. 
The more thoroughly the mind can be illuminated, 
and the greater the mental activity that can be 
attained, the more clearly will you be able to dis- 
cern the truth. 

Here again the church has been deceived. The 
apostle said, "The mind of the flesh is death; but 
the mind of the spirit is life and peace: because 
the mind of the flesh is enmity against God." The 
mind of the flesh is the intellect whose office is 
to think of the necessities of the body. Is that 
evil?— Not unless you worry about it. If you be- 
come anxious and worried about providing for the 
body, then such worrying is evil; or if your whole 



EXIT FROM THE OLD TO THE NEW 289 

time is occupied in providing for the body, it is evil. 
Remember, Christ said, "Seek ye first the kingdom 
of God, and his righteousness; and all these things 
shall be added unto you." 

You will not go far in the way that we have 
marked out, before you will realize that you have 
a double consciousness, that your mind may be 
busy with the things of the world, with the duties 
of life, and the soul at the same time will be cen- 
tered upon God, and even be busy in the world of 
spirit, so that when you have finished the material 
duties, you find that there is active within you a 
loving unity with Divinity, and that the soul had 
been carrying on the thought of the Spirit. 

But here again you may be deceived. It is the of- 
fice of the soul, or inner consciousness, to bring to 
your external consciousness or reasoning mind, the 
great truths, a few of which we have endeavored 
in this work to bring to your understanding. Your 
external consciousness is manifest by virtue of 
your reasoning brain. When the reasoning brain 
has been illuminated by the soul and you are able 
to think, to reason and to understand the truth, 
then you feel the redeeming power of that truth 
in the body as well as in the soul, this is what is 
meant by being spiritually minded, 



CHAPTER XXII. 

EXIT FROM THE OLD TO THE NEW. 

Part II. 

In the chapter on "The Image and the Likeness' ' 
we have portrayed the high plane designed by the 
Divine Purpose for the people at the closing cycle 
of the Christian era. Many after reading this work 
will say in themselves: This is too far beyond me. 
I can never attain it. Then why was it written?— 
For the same reason that God caused to be written 
in the very beginning of our Bible, the account of 
the garden of Eden where man walked and talked 
with God as with a friend. 

It is always necessary that there be an object 
and an ultimate set before the mind of man to 
strive for, and when the object is well defined, 
then there may be also well-defined methods for 
attaining that object. Even though that object be 
very high, yet who can limit the power of the 
human mind, much less, who can limit the power 
of God to lead and to help man to high attain- 
ments? 

It will be seen in the Everlasting Covenant— the 



EXIT FROM THE OLD TO THE NEW 291 

Ten Commandments— that God pledges his name 
to be our power, and if we have God's power to 
help us, is there anything impossible to us?— Cer- 
tainly not. The only thing that will hinder any 
one from attaining this ultimate is lack of faith 
in God. But you may ask: Who can have that 
perfect faith in God? As these apparent obstacles 
rise up before you, an absolute criterion to enable 
you to judge whether or not you can attain is 
required. There is such a criterion, and it is this: 
After reading these thoughts, if you have an 
earnest desire to attain this ultimate, then by Di- 
vine Authority we say that you can attain it, but if 
you have not this desire, then you do not belong to 
the first ripe fruit of the earth, for the words of 
our Great Master are, "He that will, let him take 
the water of life freely/ ' If we look at these 
words from the standpoint of human experience, 
we shall say, then everybody can attain. But 
this is not so. It is only those that will. Who are 
those that are able to will?— Jesus answered this 
question by saying, "For whosoever hath, to him 
shall be given, and he shall have abundance: but 
whosoever hath not, from him shall be taken away 
even that which he hath." That there is an 
interior meaning to these words is evident on the 
face; for how can that be taken away from a man 
which he has not? The interior meaning or, if 
you please, the law of psychology governing here 
is this: 



292 THE GOAL OF LIFE 

No man can have the will to do that which is not 
in him to do. In other words, man is possessed of 
a physical nature and of a spiritual nature. The 
ripening of the human ego, called the "ripe fruit/ ' 
means the maturing of the spiritual ego to where 
it is able to take control of the body and to cause 
the body to obey the will of this spiritual ego. 

Many there are who, when these thoughts are 
brought before them, will find within them an 
active desire to attain the ultimate, but they will 
also find another desire stronger than their desire 
for this attainment, which will so fully over- 
whelm their desire for this attainment that their 
desire will not amount to a decision in favor of a 
higher life, but on the contrary the decision will 
be to continue living in the old channels and rela- 
tions. 

This is to say, when these divine truths are 
brought to the consciousness of the individual "he 
that hath"— developed the spiritual qualities to 
where they have gained the predominance, the 
ascendency— will have the will to do and to decide 
that he will live this life and will strive to attain 
this high ultimate. On the other hand, there will 
be those who will say: It would be very nice to at- 
tain it, but we are of the earth and we have too 
many interests to leave them. Thus they will not 
have enough of the spiritual qualities to cause them 
to will to make the effort to attain. For it must be 
borne in mind that will is that function of the 



EXIT FROM THE OLD TO THE NEW 293 

mind that executes the decisions after all has been 
weighed and balanced. Then the office of the will 
is executive— doing and accomplishing, but guided 
by the intellect. Therefore it is plain that to will 
is to be practical. It means not merely to believe 
or to desire, but to do something. 

Thus we understand the parable of our Lord, 
"Whosoever hath [enough of spirit to control his 
actions], to him shall be given, and he shall have 
abundant: but whosoever hath not [enough to cause 
him to decide in favor of the spiritual life] , from 
him shall be taken away even that which he hath," 
namely, all spiritual desire and spiritual conscious- 
ness. 

Therefore this fact is presented to you: That 
whoever desires to attain and can make the de- 
cision to do the very best he knows and leave the 
rest with God, can attain and ivill attain— providing 
that decision is not afterward reversed. 

During the centuries that the Christian religion 
has been the religion of the Occident, ' 'conver- 
sion" has been the line between the Christian and 
the non- Christian. We find from reading the 
experiences of the apostles given in Acts, Romans 
and Corinthians, that in their time conversion was 
called "receiving the Holy Ghost." 

In modern times revivalists have found in order 
that a man be converted he must accept Jesus as 
his Savior; he must in a way enter into covenant 
with God, make a solemn promise that he will 



294 THE GOAL OF LIFE 

thenceforth live the Christian life as far as he is 
able. As soon as the soul within him unites with 
the intellect in this covenant, he receives the Holy 
Spirit that gives him a consciousness of his accept- 
ance with God. 

We wish to emphasize the thought, that the 
reception of the Holy Spirit— the consciousness of 
the acceptance with God— is dependent upon man's 
covenant with God, which is simply man's promise, 
that thereafter he will make it the chief object of 
his life to ' 'seek first the kingdom of God and his 
righteousness.' ' 

Every converted soul that has made this cove- 
nant has been illuminated by the Spirit, perhaps 
but for a short time. But just so far as the person 
keeps his part of the covenant and follows care- 
fully the leading of the Spirit, doing as nearly 
right as he knows (for it is the office of the Spirit 
to cause him to know what is right and what is 
not), so far will he be led, given knowledge, his 
mind illuminated on various subjects and, as Jesus 
promised, the comforter, the Holy Spirit, will lead 
him into all truth and show him things to come. 

If the one receiving this Holy Spirit that is 
received at the time of conversion, is absolutely 
obedient to it, it will lead him into a complete and 
perfect knowledge of the truth. Here the question 
arises: How is it that so much error has crept into 
the church in regard to the general beliefs of the 
people?— The answer to this question is: Instead of 



EXIT FROM THE OLD TO THE NEW 295 

following the leadings of the Spirit, the people 
have accepted leaders among men and have fol- 
lowed their dictum, even to the crushing out of the 
higher and holier impressions given by the Spirit. 
True, many thought that they were doing right 
and therefore they have not been condemned, only 
so far as they have jeopardized themselves by error 
and by an imperfect life, and have shut the door 
against God's Spirit so that it could not illuminate 
the mind and fulfil its mission— to lead them into 
all truth. 

Why has this been permitted?— There are two 
reasons: First, as we have hitherto shown, it is in 
the line of the Divine Purpose that man shall 
have freedom of choice, within the limits of his 
own qualities and inherent ability, in order that he 
may grow into the Divine Likeness. Second, it is 
in the order of the Divine Purpose that generation, 
labor, sorrow, and death shall continue until man 
can grow and develop to a state where he is able 
to overcome generation and to enter into life. The 
Lord Christ said, "He that is able to receive it, 
let him receive it.' ' Who is able?— The first ripe 
fruit of the earth; they that have developed to 
where they have a desire sufficient to make the 
decision, a will to seek first and all the time "the 
kingdom of God and his righteousness/ ' and to 
make every other consideration of every name 
and nature subject to this one purpose— these, and 
these only, are able to receive it. 



296 THE GOAL OF LIFE 

There is at the present time a great Body of 
people who have received the Holy Spirit, who have 
been begotten from above, but who have been 
misled through the education of our age, and as 
we look into the churches and among men, prob- 
ably we feel as did Elijah, for after he had brought 
down fire to consume the sacrifice and even the 
water that was poured upon it, and he thought that 
he had restored the true worship to Israel, he was 
forced to flee for his life, and he made complaint 
to God and said: "The children of Israel have for- 
saken thy covenant, thrown down thine altars, and 
slain thy prophets with the sword; and I, even I 
only am left; and they seek my life to take it 
away," but God assured him that there were still 
seven thousand in Israel, "All the knees which 
have not bowed unto Baal, and every mouth which 
hath not kissed him." And at this time, according 
to the Revelation made to John, God has reserved 
not seven thousand, but 144,000, yea, 288,000 souls. 
Are you one of that company?— You may be if you 

WILL. 

Some years ago after long years of isolation from 
the world and continued devotion to know and to 
do the will of the Father, we felt an earnest desire 
to give the truths that the Lord had given us to 
his people; but every effort to give the truth to the 
so-called advanced thinkers was rejected, and after 
one of those rebuffs our soul exclaimed: O God, 
where are thy people?— Instantly the answer came. 



EXIT FROM THE OLD TO THE NEW 297 

The Lord gave us a vision of the world on which 
the sunlight was shining. The people were rush- 
ing hither and thither, each one intent on his own 
interests; but in the midst of the sunlight there 
appeared dark, obscure places; and as the Spirit 
bade us peer into those places, we saw there hidden 
away a few souls upon whom shone a whiter light 
than the sunlight, and the Lord said: These are 
my people. 

At another time it was shown us that God's people 
as a Body were still in the church, for what the 
Lord begins to do, he will certainly accomplish. 
You who have been begotten of the Spirit, have 
that in you which can will to follow the Lord 
wholly. You can, if you will, now make a new 
covenant with God, for, in the language of Jere- 
miah xxxi. 31, the time has come for the Lord to 
make a new covenant with you and with the house 
of Israel. Will you take that covenant? Will you 
now promise to do God's will just as nearly as you 
know? Remember God's part of the covenant is to 
be your power, and if God is your power, as we said 
before, nothing can thwart you. Remember too 
that that power is not a physical power, but God 
by mind created the world, and the manifestation 
of God's power is in the mind. 

Therefore it is God's part of the covenant to 
make you know the right, and if you are faithful 
to do the will as perfectly as you know, then you 
certainly will be led by that Divine Consciousness. 



298 THE GOAL OF LIFE 

In other words, if you make this covenant with 
God, Yahveh Elohim, who loves you with a love 
transcending your imagination, will send to you 
an angel from his holy presence, whose business it 
will be to be with you and to watch over you, to 
instruct and to lead and to help you to do and 
to accomplish. 

But says one: "I have made that covenant, but I 
am not conscious of the angels of God; true, 
sometimes I feel an illumination and a peace and 
a joy, but I do not know of any angel-guidance." 
No, truly you do not know. And if you knew for 
a surety that there is a conscious personality with 
you, whose business it is to lead and to guide you, 
it would be very human for you at once to cease to 
use your own mind, to cease to make efforts from 
yourself and to expect this angel to do all your 
work for you. And if you have any overcoming 
of the appetites, passions or of the dark forces, 
you will be indolent, and expect this angel to over- 
come for you. 

Remember that the words of God are, "He that 
overcometh shall inherit all these things.' ' There- 
fore when God's angel is sent to guide and to help 
you, he will not make himself known to you, but 
he will illuminate your mind and cause you to know 
the right; and there will be times when the angel 
will stimulate your will to do and to accomplish, 
and then you must use all the powers within you 
to do and to accomplish— to be the overcomer. 



EXIT FROM THE OLD TO THE NEW 299 

The difference between the manifestation of the 
angels of God that are sent to his people, and the 
manifestation of the spirits of darkness that come 
to the spiritualistic medium is very marked. The 
spirits of darkness demand absolute obedience, 
they demand the surrender of your highest intel- 
lect, of your mental conclusions; they demand 
absolute obedience regardless of your own ideas of 
morality and right; they also make themselves 
known and many times claim to be a beloved rel- 
ative that has passed over; whoever you love most 
they will personify. They try to make you believe 
that they are the angels of God sent to guide you, 
but they are lying spirits. 

Remember God's angels cannot be called upon to 
do this or that for you. Your mind must be cen- 
tered on God, on the Father Almighty, Maker of 
heaven and earth, Yahveh Elohim, and as your 
mind is centered on God— the highest that you can 
imagine— if you want help, you do not call upon 
the angel that is sent to guide you, but you call 
upon God and as the angel is God's messenger, if 
you have confidence in God and you are doing all 
in your power, then it is the angePs office to add 
sufficient power to you to enable you to accomplish. 
In other words, in place of coming to you as a 
personality, God's angel will even prevent you from 
seeing him or from knowing of his presence, but 
many times he will draw so near to you that he will 
simply unite his consciousness, his mental power, 



300 THE GOAL OF LIFE 

to yours and for the moment you know as he 
knows, you feel as he feels, you perceive the sit- 
uation as clearly as he perceives it. 

Mark you, the angel does not tell you that thus 
and so is true— only the dark spirits tell you such 
things. The angel of God causes you to know for 
yourself, then he leaves you and you feel as if you 
had been dropped from a high pinnacle; but you 
have the knowledge that he has imparted to you, 
and it is for you, yourself, to use that knowledge to 
do and to accomplish and to discriminate between 
right and wrong, good and evil, truth and error. 
You will then realize that good is that which aids 
you to work in accordance with the Divine Purpose, 
and evil is that which hinders you from working in 
accordance with that purpose. 

The standards of good and evil that have been 
set up in the world by men must be carefully ex- 
amined and perhaps some of them laid aside, for, 
as we have shown in the first part of this work, 
we are judged according to our beliefs and our own 
soul condemns or justifies us in the proportion that 
we act in accordance with our beliefs. Therefore 
at this point it will be necessary for you to put 
your whole mind on God and to desire wisdom that 
will enable you to discriminate between good and 
evil, and in order that the Spirit may reveal to 
you what is good and what is evil. 

Here is a delicate point. It is only through great 
devotion, through earnest prayer, and a careful 



EXIT FROM THE OLD TO THE NEW 301 

life that you will be enabled to set the right stand- 
ards and to remove the errors. Your soul must be 
free from established beliefs, beliefs that were 
established during the dark period of man's ex- 
istence, for the angel of the Lord has now been 
sent to you to lead you out from the old order 
into the new. That which was moral and just 
and righteous under the old order of life has now 
passed away; the standards of righteousness have 
advanced to higher planes. 

However, the standards established by the Lord 
Christ in that noted Sermon on the Mount are not 
changed; not one of the standards of the Lord 
Christ's life is changed. Only the standards that 
you and your predecessors have set up will be torn 
down, and they are now being torn down. Having 
covenanted your life to God that you may become 
one of the first ripe fruit of the earth, you are 
going through the process of harvesting, of being 
cut down, separated from the ground; you no longer 
live from the earth, but you live from God. As 
the Master said, "If ye abide in me, and my words 
abide in you, ask whatsoever ye will, and it shall 
be done unto you." This abiding in him was fur- 
ther brought to light in that noted prayer recorded 
in John xvii: 

"Neither for these only do I pray, but for them 
also that believe on me through their word; that 
they may all be one; even as thou, Father, art in 
me, and I in thee, that they also may be one in us." 



302 THE GOAL OF LIFE 

You are seeking that oneness, and even now 
you have attained it, so far as you can believe it, 
providing you have fulfilled the foregoing require- 
ments. At this point again read carefully the 
Sermon on the Mount, for from this standard God 
is able to make you keep and will make you able 
to keep all the statutes, the ordinances, that Christ 
has laid down in this wonderful sermon. 

Remember that there are not many things for 
you to keep in mind, but there are very few. You 
have decided to do the will of God as perfectly as 
you know it, and if you believe God, as he has 
promised to make you know his will and has sent 
his angel to you for that purpose, you need not be 
anxious for anything but to do his will. 

Keep ever in view your purpose, make every- 
thing yield to the accomplishing of that purpose, 
then all things will work together for your good, 
for you are called now of God according to his 
purpose. (Romans viii. 28. ) 

So far we think that we have made the way 
plain before you. We have shown you how to free 
yourself from the bondage that hinders you from 
going forward, and we have shown you how to 
place yourself in the hands of God whose power is 
unlimited, and who is able to make you know and 
give you power to do his will. Henceforth look no 
more to man. Look no longer to books. Desire 
to know only such truths as you need to enable 
you to accomplish the Divine Purpose. 



EXIT FROM THE OLD TO THE NEW 303 

If you keep your eye on that inner conscious- 
ness—for remember God speaks in the soul, though 
he sometimes illuminates the brain— then when the 
impression comes to read the Scriptures or any 
book, read it carefully, musingly and prayerfully. 
Always keep your inner eye upon God; never let it 
change, then whatever you read, the Holy Spirit, 
the Comforter, that has promised to lead you into 
all truth, will illuminate your mind, will enable 
you to discern between truth and error, so that you 
cannot be deceived. 

When we say you cannot be deceived, it all de- 
pends upon your having covenanted your life to 
God, upon your keeping your mind unselfishly cen- 
tered upon the Spirit, desiring nothing so much as 
to know and to do the will. When this desire is the 
absolute, controlling thought of your mind, nothing 
can deceive you. But remember, if you set up an 
idol in your heart (see Ezekiel xiv.), if you desire 
something for yourself, it matters not what, and 
then look to God in the spirit of devotion, you will 
find that the Spirit of God will not respond to you; 
and if you persist in living the life in order that 
you may accomplish something for yourself, accom- 
plish some purpose that you have set up in your 
heart, which is your idol, then evil spirits will come 
to you, apparently granting your desire, but taking 
possession of your soul, and your last state will be 
worse than the first. 

What has been said in this chapter is preparatory 



304 THE GOAL OF LIFE 

to placing you in the hands of the Father, where 
you will have no more absolute need that will not 
be supplied by the Spirit; but remember that sup- 
ply may often come to you through physical means, 
or through the mentality of other persons. But 
you cannot set up the idol in your heart as to how 
the things that you need shall come. God may 
use some low, even malicious, person to teach you 
some great and grand truth. Remember always 
that it is the knowledge that you want, not the 
messenger. 

If God sends an important message to you by 
the hand of a devil what concern is it to you? It 
is the message that you want. It is the knowledge 
that is useful to you, and if a messenger comes 
with knowledge that is not useful, that is not in 
harmony with the Divine Purpose, no matter if the 
messenger claims to be the angel of God, no 
matter if he comes in a flame of fire, reject the 
message. Believe God and follow righteousness 
and all will be well. For, if you have lived the 
life up to this point, God will have fulfilled his 
part of the covenant, and you will realize that 
you have the spirit of truth and you will be able 
to discern between truth and error. Just so long 
as you are faithful to your part of the covenant 
faithful in your devotion to God and Spirit, so 
long can you absolutely trust that Spirit of truth 
that will lead you into all truth, and enable you to 



EXIT FROM THE OLD TO THE NEW 305 

reject all error, and will many times even show 
you things to come. 

The teachers in the church are ever warning 
their people against error, and frequently warning 
them against great and important truths as error, 
because the teachers do not believe God. But if 
you believe God and trust him wholly, your eye 
will ever be single to the knowledge of the truth; 
not because you want this, that, or the other, 
but because you want only to know and to do the 
will. Then you will know within yourself. It will 
not be a belief, but God will make you know the 
truth. But after you have been made to know the 
truth, if through fear or through any means what- 
ever, you fail to follow it, to be led by it, then will 
the Spirit leave you to go your own way until you 
repent and seek God with all your heart again, and 
find that peace and confidence which enable you 
to be obedient to the knowledge of the truth; then 
you will be made conscious again that you have 
the guidance of the Spirit. 



CHAPTER XXIII. ' 

EXIT FROM THE OLD TO THE NEW. 

Part III. 

The prophet said, "Lord, thou wilt ordain peace 
for us: for thou also hast wrought all our works in 
us." While this in itself is true, yet there is 
another side to it, the purpose being, as noted, to 
make man in "The Image and the Likeness" of 
God and to give him dominion. Before man 
achieves dominion he must have his powers devel- 
oped so as to give him the practical experience in 
the use of the powers and in the control of the 
conditions that will enable him wisely and correctly 
to dominate, to have dominion over the world and 
all things in it. Therefore Jesus said: 

"Henceforth I call you not servants; for the ser- 
vant knoweth not what his Lord doeth; but I have 
called you friends; for all things that I have heard 
of my Father I have made known unto you." 

We are treated as friends and the newly begot- 
ten son of God in the individual must now take 
possession of the body, of the appetites, passions, 
impulses and desires, and of all the conditions 



EXIT FROM THE OLD TO THE NEW 307 

affecting the body in anyway. This spirit- child be- 
ing of God, is in itself perfect, but it is yet a child, 
though a perfect child !of God, but not a perfect 
man of God. This child must grow, increase, become 
strong, and as Jesus said, it must bind the strong 
man and then spoil his goods. The strong animal 
desires and propensities must be bound and subor- 
dinated to the spiritual soul, so that the physical 
man will be as a lamb, passive and obedient in 
everything to the mind of the controlling spirit 
within. 

When we take a passing glance at what the goods 
of the strong man or carnal mind are, we find that 
they are in a general way everything that pertains 
to the law of generation and death, for the whole 
mind is centered in my wife or my husband, my 
children, my father, my mother, and my relatives; 
then after these, my friends. In this thought there 
are two points: 

The first point is the I, the ego, the self; because 
these friends are mine they are of greater value 
than my neighbor's. The Lord Christ said that we 
must be perfect even as our Father in heaven is 
perfect. I wonder if our Father loves my wife, my 
children and my relatives better that he loves yours? 
You would not like to believe that he does, should 
you?— Neither should I. 

The second point is, that all human relations that 
are formed through the sympathies of the flesh, 
relate exclusively to the work of generation, to the 



308 THE GOAL OF LIFE 

old order of evolution, labor, sorrow, and death. 
In the new order there will be no such relationship 
for Revelation says, ' 'Behold, I make all things 
new." — * 'Behold, I create new heavens and a new 
earth." 

This brings us to the emphasis that Jesus put 
upon the work set before us as individuals. He 
said, "I am the light of the world: he that follow- 
eth me shall not walk in darkness but shall have 
the light of life." — "I am the door: by me if any 
man enter in, he shall be saved, and shall go in 
and out, and find pasture.' ' The announcements: 
"I am the light of the world;' ' "I am come that 
they might have life, and that they might have it 
more abundantly;' ' "The people which sat in dark- 
ness saw great light; and to them which sat in the 
region and shadow of death light is sprung up/' 
all point to the fact that he came as a light in a 
dark place to show man the way, to show man the 
methods by which, if adopted and practiced, he 
might be saved from the curse of the fall. 

In order to find that way it is necessary that you 
take Christ's teachings and read them carefully 
with the new light that is shed upon them by the 
thoughts herein embodied. And as you read and 
muse and study these thoughts, see if you are 
ready to choose between the things of this world 
and its pleasures, and the things of the Spirit and 
Its uses. 

If you make the decision to follow the Spirit 



EXIT FROM THE OLD TO THE NEW 309 

wholly, you must sit down quietly and count the 
cost, for you will find that the cost is greater than 
the Christian world now believes. Touching this 
point Christ gave the following instructions: 

"A man's foes shall be they of his own house- 
hold/ ' — "He that loveth father or mother more 
than me is not worthy of me: and he that loveth 
son or daughter more than me is not worthy of 
me."- "If any man come tome, and hate not his 
father, and mother, and wife, and children, and 
brethren, and sisters, yea, and his own life also, 
he cannot be my disciple. ,, — "And whosoever doth 
not bear his cross, and come after me, cannot be 
my disciple."— "No man can serve two masters; 
either he will hate the one, and love the other; or 
else he will hold to the one and despise the other. 
Ye cannot serve God and mammon." (See also 
Lukexviii. 24-30.) 

Do you wonder that He said, "Strait is the gate, 
and narrow is the way, which leadeth unto life, 
and few there be that find it"? Now that he has 
sent forth his angels to gather the ripe fruit into 
the garner it becomes necessary that he should do 
as the farmer does in the fall— when his wheat 
is ripe, the farmer puts in the sickle and cuts down 
the wheat and threshes it, and gathers the precious 
seed into his barn. We should think a farmer very 
foolish who knew only how to cultivate his grain, 
who watches over it and takes care of it during 
the months of its growth, and who is so tender 
with it to see that it is cultivated, and then feels 



310 THE GOAL OF LIFE 

that it is a great hardship to see it cut down, as if 
all his labor and toil had been for nothing. 

So will it be when the harvest of the world has 
come (and has it not come already?), when God 
sends his angels to gather his wheat into the 
garner; the old condition in which it has grown, 
like the standing straw of the wheat, must be cut 
down and destroyed. This means literally the 
breaking up of all old relations and conditions. 
The churches have been good; our colleges, our 
institutions, our social relations, the love and fealty 
of the son for the father and of the father for the 
son, and all the relations of the present existence 
have been good; but when the people see these 
things being destroyed and even being ignored 
by an individual, they are like the unwise farmer, 
knowing not that the old must be destroyed that 
the new may be builded thereon— knowing not that 
"angels must go out that archangels may enter in." 

We bring up a son; we care for him and educate 
him; we look after him with all our tender love 
and care and we expect his love in return. (The 
human do not expect to do anything without re- 
turns.) But when he has grown to manhood he 
turns his mind toward spiritual things. That we 
think is good and we rejoice, but, alas, he not only 
turns his mind toward the spiritual, but he begins 
to follow the teachings of the Christ wholly! 

"But," one says, "it is not necessary that he 
should hate his father and mother who have always 



EXIT FROM THE OLD TO THE NEW 311 

been so kind to him." True, but he must choose 
between father and mother, and God and his an- 
gels, because, as soon as he gives his whole life, 
his whole mind, to God, he can no longer give his 
attention to the little things of social life; he can 
no longer show that same interest for the family 
and for the family relations and the family circle. 
His mind is not with father and mother, to talk of 
the trivial things of daily life; these become un- 
pleasant to him; his mind is with God, and his 
father and mother and all his friends begin to 
feel that they have lost him. They no longer feel 
that loving sympathy and oneness with him; on 
the contrary, they begin to feel that he is not one 
with them and they accuse him of being selfish, 
heartless and of not loving them, and they tell 
him that he is cruel. (John xv. 19.) They argue 
with him that these things are not required by the 
Spirit. 

Here begins the struggle; here he finds that he 
must choose between father, mother and friends, 
and God, for one or the other will have his mind 
and his attention wholly. "I came not to send 
peace, but a sword! For I came to set a man at 
variance against his father, and the daughter 
against her mother, and the daughter in law 
against her mother in law." (Matt. x. 34, 35.) 

If either the husband or the wife become wholly 
consecrated to God, how quickly will one feel the 
withdrawal of the other! As soon as a man begins 



312 THE GOAL OP LIFE 

to conquer self and to overcome the passions and 
desires of the flesh and centers his mind on God, 
if he is married, the wife will at once feel that she 
no longer has that loving sympathy, or the control 
over his body that she used to have. 

The human demand all that a man is, and when 
he cannot give them all, then they begin to feel 
combative towards him and then will be fulfilled 
the words of the Christ with emphasis, "A man's 
foes shall be they of his own household," and the 
more firmly he adheres to the leadings of the 
Spirit, the more vicious will be the antagonism 
of those who love him most, and this antagonism 
cannot be overcome, cannot be reasoned with, and 
it will not cease until they are separated one from 
the other. 

Should a man then leave his wife, or the wife 
her husband? Certainly not, so long as they can 
live together in harmony and peace; but when the 
time comes that they can no longer live together 
without continued struggle and combat, then jus- 
tice, mercy, righteousness, goodness and all the 
attributes of true manhood and angelhood, forbid 
that two shall be thus bound together, for the 
result of such union is evil and only evil contin- 
ually. Paul recognized this when he said, "But 
if the unbelieving depart, let him depart. A 
brother or a sister is not under bondage in such 
cases; but God hath called us to peace.' ' Here the 
Apostle very cautiously but wisely suggests that 



EXIT FROM THE OLD TO THE NEW 313 

you are called unto peace, not to war, not to com- 
bat, not to struggle, as much as to say: If two 
cannot live together in peace, let them separate. 

When a person decides to consecrate his life en- 
tirely to God and has properly considered the event- 
ualities here hinted at, he, as it were, takes his 
life in his hands and places it in the hands of the 
Father and goes forward even though it costs him 
everything on earth and makes him an outcast and 
a vagabond upon the earth. Not that it will always 
do this, not that the person should reject and turn 
against father, mother, wife, children and all he 
loves on earth, but when the mind has been en- 
lightened and the person perceives the necessity of 
giving all to God and of seeking with all the heart 
the kingdom of God and his righteousness, then 
he must make up his mind to live a perfect life, 
cost what it will to be perfect; and he must be 
perfect not only for the sake of the attainment of 
eternal life and for the benefits that he will re- 
ceive, but that he may become a co-worker with 
God and his angels in rescuing from death as many 
of God's children as possible. 

How do you know that you shall not be able to 
rescue your wife or your husband, your children, 
your mother, your father, or your friend? Bat 
you certainly cannot rescue them by refusing to 
follow the leadings of the Spirit and by continuing 
to be like them. You can rescue them only by 
becoming godlike; and if your becoming godlike 



314 THE GOAL OF LIFE 

makes them your enemies, then you cannot help it, 
you can remember them only with loving kindness, 
the same as your heavenly Father does, and every 
opportunity to lead them to God and to righteous- 
ness should be improved. Render always good for 
evil. 

The first great trial and struggle will be to sep- 
arate yourself from the controlling power of 
those who love you and from the influence of the 
world. You must remember at this point that the 
object in our creation, the object of our Father 
who is in heaven, is to give us dominion; as the 
prophet said, "But the saints of the Most High 
shall take the kingdom, and possess the kingdom 
for ever, even for ever and ever." 

You have set out upon the road where the first 
step requires that you should take dominion over 
your own body and especially over your own mind, 
your loves and sympathies. Here is the hardest 
struggle on the whole road; but it will not be the 
hardest for yo u, because, if you consecrate your 
life to God and trust in him wholly, follow the 
guidance of the Spirit as perfectly as you know 
and go forward conquering fear of anything that 
may happen, you will then have the special care of 
angels, so that your struggle will not be so hard 
for you as some of the struggles that will come 
after, yet in reality it is more difficult to conquer 
than any that you will have to meet after. 

You will not go far in this direction until the 



EXIT FROM THE OLD TO THE NEW 315 

Spirit will impress upon your consciousness the 
fact that you must overcome carnal generation and 
must stop absolutely all waste of the seed. In 
other words, you must live the regenerate life, and 
when you have stopped all waste of the life, have 
conquered entirely all sex desires, and have begun 
to turn the generative forces inward and upward 
toward the brain for regenerative purposes, then 
the regenerate body becomes a vessel to hold 
spirit. 

In man's present state, controlled by carnal 
generation, he is as a shadow to spirit. There is 
nothing in him that can touch or sense spirit and 
therefore he cannot be conscious of spirit; but 
when he has conserved all the life generated in 
the body for a period of at least one year, he will 
then begin to feel the touch of the Holy Spirit, 
he will then begin to see the door that leads from 
this world to the heavenly world, that leads from 
the association of men as mere animals, to the 
association and membership with that holy order 
of Melchisedek of which Jesus the Christ is the 
door. 

At this point he will meet another class of ene- 
mies; enemies in his own flesh and enemies in the 
invisible world, which Jesus called demons— trans- 
lated devils. If you should keep your mind firmly 
fixed in the spirit of devotion and confident reliance 
upon God, and at the same time live the regenerate 
life, and there was no hindrance in the way, you 



316 THE GOAL OF LIFE 

would at once enter in through the door into the 
city. But if you were thus permitted to enter in, 
without using the power of the Spirit to conquer 
the enemy, you would enter in as but a child, 
without knowledge of the powers of the Spirit. 

You will find enemies rising up in your pathway 
out of the invisible, disputing every step of the 
way, and here remember that God's law is "Use 
determines all qualities, whether good or evil." 
Therefore your extremity is God's opportunity. So 
the fact of these enemies rising up against you is 
God's opportunity to make you know his power, to 
teach you his methods of handling, controlling 
and subordinating these dark powers. Thus all 
the enemies that you meet in your pathway are 
as gymnastic instruments by which you develop 
strength of mind and will and confidence in God, 
and the fulness of the powers of manhood, wherein 
you become both the son of man and the son of 
God— having dominion. 

Though you meet great obstacles and terrible 
enemies in the invisible and intangible world, re- 
member the name Yahveh in the "everlasting 
covenant." For remember that the everlasting 
covenant is between you and God: 

"Behold, the days come, saith Yahveh, that I 
will make a new covenant with the house of Israel, 
and with the house of Judah : not according to the 
covenant that I made with their fathers in the day 
that I took them by the hand to bring them out of 



EXIT FROM THE OLD TO THE NEW 317 

the land of Egypt; which my covenant they brake, 
although I was an husband unto them, saith Yah- 
veh: but this shall be the covenant that I will make 
with the house of Israel; after those days, saith 
Yahveh, I will put my law in their inward parts, 
and write it in their hearts; and will be their God, 
and they shall be my people.' ' (Jer. xxxi. 31-33.) 

The difference between the covenant that God 
made with Israel and the one that God is now to 
make with you, and you with God, is that this 
time he says, "I will put my law in their inward 
parts, and write it in their hearts." The old 
covenant was written on tables of stone, which 
covenant, God said, the children of Israel broke, 
as Moses broke the stone when he came down from 
the mountain; but the new covenant, which con- 
tains the same thoughts, will be written in your 
heart, in your loves, your desires, your sympathies 
and your emotions, so that your one desire will be 
to keep that covenant. Remember that God begins 
his covenant with the words, "I will be your 
strength, power, supporter/ ' Herein is the name 
Yahveh Elohim, the word "Elohim" meaning 
power, and the name "Yahveh" meaning "I will 
be what I will to be." So in taking this covenant 
you take the name Yahveh. 

Hitherto your life has been dominated by the 
creative-forces, the king of which is the serpent, 
the psychic power of generation. Our life has 
rolled on from father to son, mother to daughter, 
generation after generation, and we have been 



318 THE GOAL OP LIFE 

servants to the creative-forces or to the god of 
creation; but when you enter into covenant with 
Yahveh, the God of the universe, you, so to speak, 
rebel against the god of creation, you declare your 
purpose no longer to remain under his dominion, to 
serve his purpose no further, simply because his 
work is finished in you.* But the dark spirits on 
the invisible side will to hold you. The god of 
creation wills to hold you and to dominate you, 
but Yahveh, the God of the universe, is the God 
of gods (Power of all powers) , the King of kings. 
There is no power in the whole universe that is not 
derived from Yahveh, and as the part cannot be 
superior to the whole, so that which emanates from 
Yahveh cannot be superior or equal to Yahveh, 
the God of the universe. 

God's part of the covenant is to be your power, 
your strength, and in taking his name, you, so to 
speak, rise up in rebellion against the god of crea- 
tion and repudiate his authority; and knowing that 
you are begotten of God and are therefore a son 

*The distinction here made between the god of creation and Elohim, 
the Creator, is this: The god of creation is the embodied Word of Elohim, 
whose office and function it is to carry on creation through generation and 
all its attendant factors. The god of creation is the intelligent power 
that binds and holds men and women subject to the material laws gov- 
erning production and reproduction, death and reincarnation. The god 
of creation was anciently known as the serpent god, and was represent- 
ed by a mighty sage surrounded by serpents of every character, through 
whose power (the psychic power) man is held under the law of sin and 
death for the purpose of developing mind and soul powers, against the 
time of maturity and the harvest of the world. 



EXIT FROM THE OLD TO THE NEW 319 

of God, you know that you are superior to the god 
of creation and to the forces of the inferior world. 
At the same time remember that you are in the 
world that is ruled by the "god of this world," and 
unless you cling closely by loving devotion and by 
perpetual confidence to God, you will be powerless. 
But know this, that God cannot lie, therefore he 
cannot fail you. Trust him; believe him. If you 
believe God it will be accounted to you for right- 
eousness, and the power of the God of the universe 
will be at your command. 



CHAPTER XXIV. 

EXIT FROM THE OLD TO THE NEW. 

Part IV. 

"Be ye therefore perfect, even as your Father 
which is in heaven is perfect." 

If we are members of the church, or the children 
of church members, we have been taught from our 
early childhood that we are "miserable sinners/ ' 
and that no matter what we do, yet we are sinners. 
This idea has been so instilled into our minds that 
we regard this injunction of our Lord, to be per- 
fect even as our Father in heaven is perfect, as a 
mere incentive to cause us to strive toward per- 
fection, but at the same time without any hope 
of ever attaining it on this earth. Thus we ac- 
cuse the Lord Christ of a form of deception, for 
commanding us to do that which he knew to be 
impossible for us to do; therefore we are not ex- 
pected to obey. 

John carries out the same idea of perfection as 
did Christ: "Little children, let no man deceive 
you: he that doeth righteousness is righteous, even 
as he [Christ] is righteous/ ' and we would empha- 



EXIT FROM THE OLD TO THE NEW 321 

size the words of the beloved disciple, "let no man 
deceive you," but do right and you are right. 

Again remember that when you do the best you 
can through watchfulness, prayerfulness and dili- 
gence in every direction, you have done all that 
any one on earth or in heaven can do. The angels 
can do no more than to do their best. If there 
were no provisions made by the Holy Spirit to 
enable you to be perfect, then it would be better if 
the words of the Christ and of the beloved disciple 
John had not been spoken; they are a deception, 
or, at least it was folly on the part of the Christ 
and of John to express them. 

Bear in mind that you are begotten of God; that 
your real self is the son of God, a spiritual and 
divine being, as truly as was Jesus of Nazareth, 
and remember too that being a son of God, you are 
in touch with his Spirit, and that all power in 
heaven and in earth is at your command; for you 
were created and embodied for the exclusive pur- 
pose of taking the kingdom from the Father arid 
executing dominion over all the earth. 

Therefore keep ever before your mind's eye the 
clear distinction between your real self, who is 
the son of God, and your physical body, which is 
the son of man. 

In the physical body are weaknesses and inclina- 
tions toward depravity, but in your real self is the 
divine son of God that gives you inclinations to- 
ward righteousness. 



322 THE GOAL OF LIFE 

Strive above all things to realize that, being a 
son of God, you are one with the Father, and 
to realize also that the words of Jesus are applic- 
able to you, when he said, "All things that the 
Father hath are mine; ,, if you are faithful and 
accept your high calling, you are to receive the 
kingdoms of this world and the dominion over 
them. 

When these realizations become vivid to you, 
then you will be conscious that you are walking 
before God and being perfect. As God said to 
Abraham, "I am the Almighty God; walk before 
me, and be thou perfect/ ' 

It is essential that you believe and realize these 
things, for that which you believe you grow to 
be like, it matters not what it is. If you believe 
that you are a miserable sinner, you will grow to 
be a miserable sinner; but if you believe that you 
are a son of God and will to be righteous even as 
he is righteous, then all the new life that is gener- 
ated in the body and conserved by you for the use 
of the brain and soul-powers, will be of that per- 
fect quality. 

It is well known that if a child is constantly told 
that he is ugly, wicked and bad in every way, he 
will grow to be wicked and bad. 

That holy child that has been begotten in you, 
wants to realize its holiness, its righteousness, its 
oneness with the Father, its perfection in his sight, 
and all these qualities must be realized and culti- 



EXIT FROM THE OLD TO THE NEW 323 

vated in your mind. But remember, you must 
keep active the distinction between the physical 
structure, and the appetites and passions arising 
therefrom, and the real self, the spiritual man. 
Remember the object of your incarnation in flesh 
is, that you take control of this body, and no longer 
allow it to be controlled by the appetites, passions 
and desires of the flesh, but to regenerate it into the 
likeness of your real self and the likeness of the 
everlasting Father. Here you have an individual 
work, great and important, which must be done by 
you. When the Christ said, "seek ye first the 
kingdom of God, and his righteousness; and all 
these things shall be added unto you," he implied 
that the seeking of God and his righteousness, 
must be the first and chief object and all other 
things must be subordinate to that object. 

Now that you understand what the kingdom of 
God is, your life is dedicated to God that it may be 
established, as the prophet Obadiah said, "And 
saviors shall come up on mount Zion to judge the 
mount of Esau; and the kingdom shall be Yah- 
veh's." 

Yes, you are called to be a savior to the world. 
The office of that newly begotten son that you 
are, is that of a savior, as was the office of the 
Christ of Nazareth. If you hold firmly to the 
realization that you are a prince (a son) of the 
Most High God, and do not let the thought that 
you are a poor, weak, carnal man, enter your mind 



324 THE GOAL OF LIFE 

for an instant, then will the strength of the Spirit 
produce in you a consciousness that you have 
access to the power of the will of the Infinite, and 
all power in earth and in heaven will be at your 
command. Faithfully following this line, will 
bring you where the Christ was when he said, "All 
power is given unto me in heaven and in earth/ ' 
Up to this point you go alone— alone with God. 
Your eye is kept single and centered upon the 
Father. Spiritually you see and know no one but 
God; but you know that God has a great family 
of children like unto yourself, whom he is leading, 
the same as he is leading you. 

But in your realizing that you are the son of 
God, and not a poor, weak, mortal man, you meet a 
grave danger, where thousands have fallen; that 
is, the ego, the self; the dark forces from the in- 
visible side, will at once step in and cause you to 
feel that you are more than other men, and will 
cause you to begin to live in the ego, and there is 
no one thing that will destroy the working of the 
Spirit so quickly as this egoism. It js because of 
this that God said by the prophet, ' 'Cursed be the 
man that trusteth in man, and maketh flesh his 
arm." And in this connection the apostle Paul 
said: 

"For we dare not make ourselves of the number, 
or compare ourselves with some that commend 
themselves: but they measuring themselves by 



EXIT FROM THE OLD TO THE NEW 325 

themselves, and comparing themselves among 
themselves, are not wise/ ' (II. Cor. x. 12.) 

In order to maintain your realization that you are 
a son of God and yet remain humble and conscious 
of your dependence on the Father, it is necessary 
that you always look upward, and if any compar- 
ison is to be made, let it be made between yourself 
and God and his angels. This will ever keep you 
humble, meek and faithful in your effort to become 
more and more like them. But if you begin to 
compare yourself with your fellow men, you at 
once turn your eye away from God. Your eye is 
no longer single and you see yourself superior to 
so many of your fellow men that you swell up with 
egoism, and the door is wide open for dark spirits 
to enter and to possess you, and your last state 
will be worse than the first. 

But by faithfulness to God and by constantly 
living up to the highest and the best that you know, 
and by seeking always the light of the Spirit to 
guide you in everything that you do, you become 
joined to and one with the Father, as God said by 
the prophet Hosea, "And it shall be at that day, 
saith Yahveh, that thou shalt call me my husband; 
and shalt call me no more my master.' ' (Hosea 
ii. 16.) Now you will know what God meant when 
he said, by the prophet Isaiah: 

"And though the Lord give you the bread of ad- 
versity, and the water of affliction, yet shall not 



326 THE GOAL OP LIFE 

thy teachers be hidden any more, but thine eyes 
shall see thy teachers: and thine ears shall hear 
a word behind thee, saying, This is the way, walk 
ye in it; when ye turn to the right hand, and 
when ye turn to the left." (Is. xxx. 20-21.) 

You will be introduced by the Lord Christ to the 
Father, as he said, "Whosoever therefore shall 
confess me before men, him will I confess also 
before my Father who is in heaven." Here will 
be vivid, the realization that you are introduced to 
the Father and to his angels, introduced into mem- 
bership with that Eternal Brotherhood and are 
consciously a member thereof, and that you are no 
longer a member of this world, though a resident 
therein. 

Now you are ready to follow the Spirit wherever 
it leads. As God is one, when the time will have 
arrived for the gathering of the first ripe fruit of 
the earth— for the birth of the man-child spoken of 
in the twelfth chapter of Revelation, which is to 
rule all nations as with a rod of iron— then will 
you be called out from the world and gathered into 
the place appointed by the Father, together with 
the 144,000, who, like yourself, have been follow- 
ing the Lord wholly. Having obtained absolute 
control over the body, over generation and death, 
when you are really introduced consciously as a 
member to the Eternal Brotherhood, God will say, 
"It is not good that man should be alone; I will 
make an helpmeet for him," and as the apostle 



EXIT FROM THE OLD TO THE NEW 327 

said, ' 'Neither is the man without the woman, 
neither the woman without the man in the Lord," 
and, according to the Lord Christ, "They twain 
shall be one flesh." Thus are brought together 
288,000 individuals, but 144,000 souls, as the two 
become one, which Body constitutes the first ripe 
fruit, the holy city which came out of heaven from 
God, the new Jerusalem wherein dwelleth peace. 

This Body will constitute the 'Image of God," 
and the righteousness of your souPs desires and 
acts will constitute your likeness to God. Thus 
there will be established on earth that holy Body 
that has become indeed the temple of God, in which 
Yahveh, the Formless Former of all things, will 
have established his throne and through which he 
will take the kingdom and the dominion under the 
whole heaven. Then the kingdoms of this world 
will become the kingdom of our God and of his 
anointed, the 144,000. Thus will be accomplished 
the purpose of God in the creation of the world: 

"Let us make man in our image, after our like- 
ness: and let them have dominion over the fish of 
the sea, and over the fowl of the air, and over the 
cattle, and over all the earth, and over every 
creeping thing that creepeth upon the earth." 



CHAPTER XXV. 

EXIT FROM THE OLD TO THE NEW. 

Part V. 

In view of the fact that God is the Creator of all 
things, it follows that it is the same Mind working 
under all circumstances that continues to work in 
the higher spheres, even in the spirit-world. Be- 
cause of this, when the Christ was on earth he 
found in the physical world abundant material for 
employing analogy in teaching spiritual things. 

No doubt many who read the last few chapters, 
will feel a doubt and a repulsion regarding the 
thoughts expressed in them, because the ideal has 
been fixed in the Christian world that we have 
nothing to do but to believe on the Lord Jesus, 
and we are saved. But this is not the teaching of 
the Christ. Of course, it is necessary to believe 
on the Lord Jesus in order to be saved, but he 
expressly declared that they that believed would 
follow his teachings. "Devils believe and fear," 
therefore it is not enough to say "credo." 

The work of the Christ is to lead man, as fast 
as he is able to go, from the childhood condition 



EXIT FROM THE OLD TO THE NEW 329 

of the race to true manhood and womanhood, in 
pursuance of the Divine Purpose to make man in 
"the Image and Likeness of God." 

The conditions that follow the development of 
the people from their child-condition to divine 
sonship, are parallel to those found in the growth 
and development of an individual child. Take for 
illustration a man and wife who have a beloved 
son. How carefully the mother watches over 
that child— watches every movement. How gently 
and lovingly she cares for him through his early 
childhood, and how gently and carefully the father 
provides all the necessities of his life, and finally 
the time comes when he has completed his educa- 
tion and he must go out for himself. The loving 
care of the mother can no longer follow him and 
the careful protection of the wise father is in a 
manner withdrawn. In place of being protected 
and carefully guarded in all his doings, he goes 
out to meet the world and its combat and struggles. 
He must now learn from experience what it is to 
meet adversaries, treachery and deceit in all their 
varied forms among men, but if he has been care- 
fully instructed and has proper guidance in his 
business career, he soon learns to meet these ad- 
versaries and to overcome them, or to steer clear 
of them and thus to carry forward the interests of 
this world. 



330 THE GOAL OF LIFE 

Now, wherein is the analogy?— During the work 
of generation, creation, the race has been carried 
along by the watchful care of the Lord Jesus and 
his angels, as a child in the arms of its mother. 
This child-race has been provided with all the 
necessities to keep the main object of its existence 
before the mind. Finally the time comes when 
those that have matured and developed to man- 
hood, having been faithful in the teachings of the 
doctrine of Christ, are led by the Lord Christ in 
through the door and introduced to the Father and 
to his angels. 

The time of maturity having come, they are to 
be instructed in all the methods for developing into 
the fulness of divine sonship; and in order that 
they may be able to command the forces of nature, 
have dominion over the fish of the sea, the fowl of 
the air, and over all the earth, it is necessary that 
they should have experience. They must meet 
and overcome all the dark forces of the planet 
earth, referred to further on in this chapter. 

THE EXIT FROM THE OLD ORDER TO THE NEW 

is symbolized in the story of the deliverance of the 
children of Israel from their Egyptian bondage. 
We read that when they were led out from their 
bondage they were led into the desert where 
there was no means of support, where there was 
nothing on which they could depend but God, 
whose voice they followed. Then they were led 
to the foot of Sinai where God entered into cove- 



EXIT FROM THE OLD TO THE NEW 331 

nant relations with them. Preparatory to that 
covenant God sent the following message to them 
through Moses: 

"Ye have seen what I did unto the Egyptians, 
and how I bare you on eagle's wings, and brought 
you unto myself. Now therefore, if ye will obey 
my voice indeed, and keep my covenant, then ye 
shall be a peculiar treasure unto me from among 
all peoples: for all the earth is mine: and ye shall 
be unto me a kingdom of priests, and a holy 
nation.' ' (Ex. xix. 4-6.) 

When Moses gave this Message to the children of 
Israel they answered, "All that Yahveh hath 
spoken we will do." Then Moses was told to "go 
unto the people, and sanctify them to-day and 
to-morrow, and let them wash their garments. 
. . . . And Moses went down from the mount 
unto the people, and sanctified the people; and they 
washed their garments. And he said unto the 
people, Be ready against the third day: come not 
near a woman." 

After this injunction was obeyed then they were 
given the Everlasting Covenant— the Ten Com- 
mandments. That the Ten Commandments were 
designated as the Everlasting Covenant will be 
seen in the many references in the Old Testament 
to the word "Covenant." 

The fact that the great name of God has been 
lost for all the centuries past, has obscured the 
covenant relations that the Ten Commandments 



332 THE GOAL OF LIFE 

bear to God and to man. This covenant begins 
with the words, as translated in King James Ver- 
sion, "I am the Lord thy God, who brought thee 
out of the land of Egypt, out of the house of 
bondage/' but when translated in the light of the 
meaning of the divine name these words read thus, 
"I will be your power like I have been in bringing 
you out of the land of Egypt, out of the house of 
servitude." 

Now the children of Israel were a numerous 
people held in slavery, in bondage, to one of the 
greatest nations then upon the earth; and God by 
his spirit— through signs and wonders, demonstrat- 
ed by the hand of Moses— forced upon the king 
of Egypt obedience to the divine mandate, to let 
the people go. Then he led them through the Red 
Sea; he went before them as a pillar of cloud by 
day and a pillar of fire by night; he led them into 
the great desert where there was neither food nor 
drink; there he fed them with bread from heaven; 
and Moses, the man of God, was enabled to bring 
water out of the flinty rock, so that they were 
provided with all the necessities. Through the 
Divine Power their shoes were preserved upon 
their feet, so that they did not wear out, neither 
did their clothes get old. Thus truly as God said, 
"I bare you on eagle's wings and brought you to 
myself." Again, "As an eagle that stirreth up 
her nest, that fluttereth over her young, He spread 
abroad his wings, he took them, he bare them on his 



EXIT FROM THE OLD TO THE NEW 333 

pinions: Yahveh alone did lead him, and there was 
no strange god with him." (Deut. xxxii. 11, 12.) 
This is a symbol of the conditions that are now 
before us, or of the conditions that are to obtain 
with all mature souls; that is, these mature souls 
are a great and mighty people, who have been held 
in bondage by the strongest Power on earth— Gen- 
eration— now they are passing through the desert 
where none but God can succor. 

This reference to the eagle brings to our mind 
the following story: The eagle builds her nest of 
thorns and then covers the thorns with the softest 
and downiest substances that she can find, until 
the nest is soft and cosy for the eaglets. When 
they are hatched she feeds, nourishes and cares 
for them until they are full grown. Then the 
eaglets are lazy and wish to remain in the nest to 
be cared for and fed; but the old eagle has made 
provisions that they shall not remain in the nest. 
She pulls out the soft material that covers the 
thorns and lets the breasts of the eaglets down on 
the hard thorns and transforms their bed of down 
into a bed of thorns. Then they are forced out 
upon the edge of the nest and as their wings have 
never been tried they are filled with fear lest 
they fall, but the old eagle pushes them off and 
they are forced to fly; but when she sees that 
they are weary and begin to fall, she sweeps under 
them and bears them upon her wings until they 
are rested; then she drops them upon their own 



334 THE GOAL OF LIFE 

wings and they are forced to support themselves 
wholly. Thus she continues to drill them, until 
they can mount up into the sky, into the glories of 
the sunlight. 

In the past we have been provided for and lov- 
ingly cared for by the Divine Father-Mother, and 
this loving care is continued until the time comes 
that we receive the command: "Son, go work in 
my vineyard/ ' Then comes the trial. 0, how 
hard it seems! We have been so carefully cared 
for in all the past; we want to lie still, to be loved, 
and to be petted, and nourished by the Divine 
Father-Mother, but God pulls out the down from 
under us and we are let down upon the hard thorns 
of a physical existence. We feel the thorns in our 
breast and we are forced to make the effort. Then 
he sends his angels, that manifest themselves 
through controlling circumstances, and we are 
actually thrown out of our former nesting place. 
How frightened we are! We feel that we shall 
certainly fall to destruction, but a loving hand is 
under us when we are about to fall and we are 
upheld. But the nest has gone. We can never 
return to it; the old conditions have passed away; 
they have gone forever; there is nothing left for 
us but God— the Elohim— and association with his 
angels. 

Some may refuse to go and may die, pass out of 
the body; but they do not escape by this means, 
for they will soon be brought back into another 



EXIT FROM THE OLD TO THE NEW 335 

body, and into similar conditions that existed be- 
fore, and the one and only way is before them. 
They must go forward; there is no retrogression in 
this life. God's word (nature's laws) must be 
obeyed, but with him time is nothing. If his word 
is not obeyed in one lifetime, it must be obeyed in 
another. 

Now that you have come to maturity and feel the 
promptings of the souPs outreaching and yearning 
for something higher, nobler and better, you must 
go forward. But, alas, before you all is dark and 
uncertain and something within you seems to ad- 
monish you that the pathway that lies before you 
is strewn with many difficulties! Even the Lord 
and his angels have impressed your mind with 
the danger of 'leaving the first principles of the 
doctrine of Christ, and going on to perfection/' 
and you fear to launch out into the uncertain and 
unknown. But you have one consolation left; 
namely, if you have been faithful over the few 
things that you had during your early Christian 
life, you have learned that you can safely trust 
God; then, if you put your trust in God and go for- 
ward fearlessly, determined above all things to do 
his will, let the consequences be what they may, the 
messenger of the covenant, will be sent to you with 
a message from the Father and your soul will be 
led to enter into covenant relation with God. God's 
covenant has been left on record and the message 



336 THE GOAL OF LIFE 

is essentially this (although it may be varied ac- 
cording to the necessities of the individual) : 

"If you will obey my voice indeed and keep my 
covenant, then you shall be a peculiar treasure 
unto me above all peoples: for all the earth is mine, 
and you shall be unto me a kingdom of priests, and 
a holy nation.' ' 

And the time will come when you will be im- 
pressed to answer as Israel did; namely: All that 
Yahveh hath spoken, or will speak, I will do; 
I will be obedient. Thus there is a most pointed 
covenant entered into between God, the Spirit, 
and your own soul. You promise to be absolutely 
obedient to the guidance of the Spirit, and God 
promises to be your power under all circumstances, 
to deliver you from your bondage to this world, to 
give you power to overcome all the adversaries in 
the invisible world, even though the obstructions 
be as great as those that the children of Israel 
met when they were delivered from their Egyptian 
bondage. 

In this covenant your mind must be fixed and 
the soul must answer for the body and external 
mind, and say, in answer to God's question: "I will 
be obedient, I will follow the guidance no matter 
where it leads me, or what it costs me; no matter 
whether it be suffering or enjoyment; only that I 
may know and do the right, the will of God, that 
I may become a co-worker with him and his angels 



EXIT FROM THE OLD TO THE NEW 337 

in the gathering of the first ripe fruit of the earth, 
in the saving of his people from their sins. ,, 

Thus the soul is placed in position to apply the 
promise put on record by the Lord Christ: "If ye 
shall ask anything of the Father, he will give it 
you in my name." The name Jesus means "Savior, " 
for, as the angel said, "He shall save his people 
from their sins. ,, In this covenant, then, you take 
the name of Jesus, and all your prayer is "in his 
name," in the purpose expressed by that name. 

The habit on the part of the people to pray to 
God "for Jesus sake," is the expression of igno- 
rance and blindness; but when you have entered 
into covenant relation with God you will find that 
your mind is brought into unity with the Christ 
and becomes the expression of that name. Then 
all desires that have for their ultimate the purpose 
of fitting and preparing yourself to become a 
savior, an instrument in the hands of the Holy 
Spirit to save his people from their sins, will be 
granted to you by the everlasting Father, and the 
granting of your desires is embodied in the mean- 
ing of that wondrous name Yahveh Elohim— I 
will be your power— for the word Elohim means 
power, the creative- power. 

Having taken this covenant, you have become a 
neophyte, so to speak, in that wondrous order of 
Melchisedek of which Jesus was the earthly 
representative in his time, for you remember 
the declaration of the Apostle (quoting from the 



338 THE GOAL OF LIFE 

Psalms), "Thou art a priest forever after the 
order of Melchisedek. " After you have taken the 
name Yahveh you are treated as you would treat 
your son; you are no longer carried in the arms as 
a child, but it is said to you: "You are a man, you 
are a woman, go forth and do." The encircling 
arms have gone; you are fearful; you do not know 
what to do, but remember that you have taken 
that covenant of obedience. Do you believe God? 
Then the first thing is to conquer fear by perfect 
confidence in God; by placing your life, your 
hope— every thing— in the hands of the Spirit of the 
Highest. 

Thus like Abraham who believed God and it 
was accounted to him for righteousness, you have 
only to believe God and to trust him and to 
keep your part of the covenant, to obey his voice 
indeed, then the angel of the Lord will go before 
you; and though you see him not, though you 
hear not the voice of a man, yet your mind is im- 
pressed, your intelligence is illuminated and guided 
so that you go forward doing the best you know 
day by day and hour by hour, believing that God 
will fulfill his part of the covenant by sending his 
angel to guide you and to keep you from error. 

You are now required to act as a man, as if the 
responsibility and the intelligence were yours and 
you had to do the work yourself. And when you 
have done the best that you know, you will realize 
afterward that Divine Wisdom was imparted to 



EXIT FROM THE OLD TO THE NEW 339 

you for the occasion, and as you go on, you rapidly 
gain confidence in the Father. 

Then comes the second message from the Father, 
as it came to the children of Israel, that is, "Come 
not at your wives.' ' You have now passed beyond 
the dominating and controlling power of the law 
of generation, labor, sorrow, and death; you have 
now entered the path of immortality, the path 
that leads to the goal of eternal life and oneness 
with the Father. You must now keep the eternal 
sabbath; you must cease from your own works, 
the work of generation, and enter into the har- 
vest field of Elohim. 

Having entered into this covenant relation with 
God, you find that it is necessary to conquer the 
god of generation who has been dominating your 
body, to conquer "the old serpent, he that is called 
the Devil and Satan, the deceiver of the whole 
world," whose throne is the function of generation; 
he must be conquered and cast down. In yourself 
there is no power to do this, but remember your 
covenant. Remember who has promised to be your 
strength, your power, under all circumstances, and 
obey his voice indeed. Begin the work fearlessly, 
knowing that you cannot fail; for he who is the 
only power in all this broad universe has become 
your power, and your faith in that power makes it 
accessible to you in time of need. 

Fear is weakness. Let us illustrate this: A lad 
is lost in the woods. You go to that lad and say 



340 THE GOAL OF LIFE 

to him: "I will show you the way out." But he 
says: "This wood is filled with wild beasts that 
are seeking to destroy me." Then you say to him: 
"Come with me; I will protect you and lead you 
out." You start out with him, but he becomes 
frightened and runs away; he runs away from you 
into danger. The only way you could lead him 
out would be to bind him and force him to stay 
with you. 

Why did the Father come to you and demand 
this covenant of you, this covenant of absolute 
obedience?— Simply because he knew the dangers 
that surround you on every side— dangers brought 
to light in the teachings of the Christ. 

It is because of these dangers that God requires 
this promise from you, and he requires that you 
keep this promise faithfully, and when fear arises, 
as surely as it dominates you, so surely do you fail 
to keep your part of the promise— so surely do you 
fail to keep the path of safety. Therefore it be- 
comes necessary that you should, as it were, take 
your life in your hands and place it in the hands 
of the Father, and have no more care for your 
life, knowing that God only is immortal, dwelling 
in perfect light. 

You will soon become aware that there are in- 
visible, and to your external self, intangible pow- 
ers, dark forces, which the Christ called "devils," 
that meet you and would deceive you in every 



EXIT FROM THE OLD TO THE NEW 341 

conceivable way. These you must meet and over- 
come by your faith in God. 

If a son would possess the inheritance of his 
father, it is necessary that he should begin at the 
bottom of the business interest and serve in every 
capacity, until he becomes master of the entire 
business. So God, in his wisdom, made it necessa- 
ry that you should begin the work of overcoming, 
for, "He that overcometh shall inherit all things; 
and I will be his God, and he shall be my son. ' ' 
First you must have dominion over the basic prin- 
ciples of your own body, and then over the dark 
souls from the invisible side, and as you go on step 
by step through this borderland that lies between 
the world of creation and the world of eternal sab- 
bath—rest with God— by the power of God you can 
conquer and subordinate to yourself every creative- 
law, headed and personified by dark intelligences. 
And when you have overcome your own body, your 
own sense desires, and all the dark forces of the 
subjective realm, then you enter in through the 
door and, as the angel said to John, "you go no 
more out forever/ ' 

In entering in through the door, you enter into 
and become a part of that great temple that John 
saw "coming down out of heaven from God." You 
enter in and form a part of that body of mature 
souls that is to constitute man in the image and 
likeness of God, and at that time the words will 
go forth to the world: 



342 THE GOAL OF LIFE 

"Behold, the tabernacle of God is with men, and 
he shall dwell with them, and they shall be his 
peoples, and God himself shall be with them, and 
be their God: and he shall wipe away every tear 
from their eyes; and death shall be no more; neith- 
er shall there be mourning, nor crying, nor pain, 
any more: the first things are passed away. And 
he that sitteth on the throne said, Behold, I make 
all things new. And he saith, Write: for these 
words are faithful and true." (Rev. xxi. 3-6.) 

Then will the individual man be not only like the 
Christ, but in many respects will be fulfilled the 
words of the Lord Jesus when he said, ' 'He that 
is least in the kingdom of heaven is greater than 
he," for before the Christ could say, "All things 
have been delivered unto me of my Father," he 
had to overcome the world. He said to his dis- 
ciples, "Be of good cheer; I have overcome the 
world." Why did he say, "Be of good cheer"? 
Not because he had overcome the world and that 
therefore we had nothing to do, but because he 
had made it possible for us to overcome the 
world the same as he had. And when you have 
overcome the world through faith in God, patient 
perseverance and unyielding persistence, then 
there is a transition that takes place as literally as 
if the temple or the kingdom of God were a literal 
city, most glorious in its appointments, and you 
were ushered in from the darkness and dreariness 
without. Once you have entered in, you have 
entered into all that God has promised his people, 



EXIT FROM THE OLD TO THE NEW 343 

all that he has purposed in your creation, and as 
there is no retrogression from this high position, 
the angel said of such, "They go no more out for- 
ever." 

You who would overcome, you who are brave 
enough to consecrate your lives to God in order 
that his temple may be built, may become co- 
workers with God and his angels in bringing to 
earth and establishing among men that kingdom 
for which the Lord Christ taught us to pray, "Let 
thy kingdom come and thy will be done on earth, 
as it is in heaven.' ' Then will "the kingdoms of 
this world become the kingdom of our Lord and of 
his anointed"— your kingdom. Then will this little 
grain of sand— our earth— be elevated among the 
stars of heaven, to become a sun— a son of God. 

"HE THAT IS ABLE TO RECEIVE IT, LET HIM RE- 



CHAPTER XXVI. 

EXIT FROM THE OLD TO THE NEW. 

Part VI. 

PRAYER. 

In bringing the thought of Yahveh, the God of 
the universe, the Formless Former of all things, 
and his manifestation in Elohim, to the mind of 
the public, it is apt to cause confusion in regard to 
man's relation to God in his different attributes. 
In the past, men made an image of God the Fath- 
er, as the image of a man, and also an image of 
God the Son, as the image of the Christ, * and they 
bowed down and worshiped them, notwithstanding 
the emphatic utterance in the Commandments, 
"Thou shalt not make unto thee a graven image, 
nor the likeness of any form that is in the heaven 

*The Orientals worship images of the ideals of their gods, the Cath. 
olic church has images of the ideals of the Lord Christ and of the Virgin 
Mary, and the Protestant church has the image of an ideal man in the 
mind, and there is really no difference so far as the image is concerned, 
whether it be materialized or a mental image, it is in the cause world a 
formation just the same. When man makes an image of the Christ who 
lived in the form of man, he worships the material body, the flesh, and 
so do the Pagan nations who worship their idols, which are representa- 
tions of the flesh. 



EXIT FROM THE OLD TO THE NEW 345 

above, or that is in the earth beneath, or that is 
in the water under the earth," and the emphatic 
warning given by Moses before his death (Deut. 
iv. 12-20). 

When the mind has been drawn away from this 
error, imaging God, it is liable to feel lost for a 
time, therefore we want to bring to your mind the 
relation that we bear to Yahveh, the God of the 
universe, and to his embodied form in Yahveh 
Elohim. 

OUR RELATION TO YAHVEH ELOHIM 

is that of a man to an elder brother. You remember 
that even Christ called us brethren (See Heb. ii. 
11; Ps. xxii. 22); and the great and mighty angel 
that manifested to John on Patmos rebuked John 
for falling down to worship him, saying: "See thou 
do it not: I am a fellow-servant with thee and with 
thy brethren the prophets." Jesus not only called 
his disciples "brethren," but he justified them in 
calling him "Lord and Master," for he said, "So 
am I." 

Yahveh Elohim,* the Creator of the world, is 
our Lord and Master, even as was the Lord Christ, 
because he was a manifestation of Eloah, one of 
the great Body of Elohim. 

When you realize that you have been accepted 
as one of the brethren of Yahveh Elohim, a mem- 
ber of that Eternal Brotherhood of all the ages 

*As "Yahveh Elohim" is the name of the collective Body, we have 
used it in the singular in many places. 



346 THE GOAL OF LIFE 

and of systems of worlds, you should realize in 
yourself the same feeling, only with greater rever- 
ence, that you had when you became a member of 
some fraternity. When a man becomes a member 
of the Masonic Order, he feels that he is allied to 
that order and he is likely to say: "We are doing 
so and so," or, "We have done thus and so." He 
feels his alliance, a oneness with that order, and in 
his alliance and conscious oneness he has more 
confidence in the members of that order than 
in any one else. He feels that in their compact 
it is not only a duty, but a pleasure to help each 
other. 

You, Reader, by thinking over your own experi- 
ence can bring this thought more clearly to your 
mind than we can present it. You need to think 
only of your experiences; if you are a member of 
some order think of the change of feelings that took 
place when you became a member, and observe 
also those that are active members of some of 
these orders, and you will be made to realize what 
that spirit of brotherly friendship means. This 
brotherly friendship should be realized in a greater 
measure when you have entered into covenant 
with Yahveh Elohim and have been consciously 
accepted as a member. This spirit of brotherly 
friendship should be cultivated and should be 
kept in mind. When cultivating it do not forget 
that while they are your Brethren, they are your 
elder Brothers, and that you are but a child. 



EXIT FROM THE OLD TO THE NEW 347 

They are Masters, and your teachers, therefore 
they should be held in greatest reverence. You 
should try to realize also that the greatness, the 
grandeur, the God-power and all the wonderful 
attributes that you have heretofore attributed to 
God, are embodied in this wondrous Brotherhood 
and expressed through them. 

When you realize these facts in all their great- 
ness the things of the world will sink into insig- 
nificance; all relationships of an earthly existence 
will appear of very little importance. The petty 
evils that have harrassed you in the past will 
seem so ridiculous that you will be lifted above 
them all and placed upon a plane of consciousness, 
so superior to anything that you have ever known, 
that you will then realize what the Lord meant 
when he said, ! 'Be ye therefore perfect even as your 
Father in heaven is perfect;" then you will know 
what it means to ask and to receive; for you will 
not ask of your Brethren, Yahveh Eiohim, any- 
thing that you can do for yourself. If you should 
feel the need of wisdom, of power, of knowledge, 
or of any material thing, then you can go to the 
Father, Yahveh Eiohim, who is truly your Father 
as well as your Brethren, and make known your 
wants and they will be granted immediately. 

Suppose you have a message for the enlighten- 
ment or salvation of a person or a people, wisdom 
will cause you to realize that you cannot grasp the 
innermost needs of that people perfectly, neither 



348 THE GOAL OP LIFE 

is the human mind capable of correctly forming 
the thought so as to meet the requirements of the 
occasion, therefore it is well, under such circum- 
stances, to call on Yahveh Elohim as on a loving, 
faithful brother, for wisdom, knowledge and 
power, that you may lead the person, or people 
to a knowledge of the truth; then go forward 
fearlessly; and you will always find that the angel 
of the Lord will be present with you, and that 
wisdom, knowledge and power, so far transcending 
your own, will be manifested through you, that 
your admiration, your deepest gratitude and affec- 
tion will be called forth. Remember the words of 
the Psalmist, ' 'He shall give his angels charge over 
thee, to keep thee in all thy ways." 

The foregoing is a suggestion and only a sug- 
gestion, a truth so far as it goes, for your mind to 
take hold of, to think about, and to desire earnestly 
to know and to realize. 

If we have succeeded in turning your face in the 
right direction, then we can say with perfect con- 
fidence: Go forward knowing that the angel of 
Yahveh will ever be near you and an Infinite 
Fountain of knowledge and wisdom will ever be 
accessible to you. 

The next important thought is 

OUR RELATION TO YAHVEH, 

the Formless Former and Cause of all things, the 
Life animating all life, the Substance originating 
all substance, "in whom we live and move and 



EXIT FROM THE OLD TO THE NEW 349 

have our being." As we have said, in Yahveh is 
all that is, and as the Lord Christ said, "All things 
whatsoever ye pray and ask for, believe that ye 
have received them, and ye shall have them." In 
our prayer to Yahveh it is necessary to realize 
first that Yahveh is the Will of the universe, and 
this being true there is no power of any name or 
nature, or form of manifestation that is not the 
manifestation of Yahveh, the Will that produced 
all things. 

In considering the thought of prayer to Yahveh, 
the Omnipresent, the Source and Fountain from 
which all things flow, there is much that each 
person must learn from himself; there is only a 
little that can be put into words, but that little is 
enough to guide the mind in the right direction; 
the natural intuition and the spiritual leading, 
must fill in the deficiency which words can not 
express. 

When the great general truth of the existence 
and manifestation of Yahveh (1) in the form of 
the perfected souls, the Elohim, and (2) in the 
creation of all things, is understood, then we can 
begin to ascend the ladder that was prepared for 
us by the Christ and prophetic revelation — ascend 
until we reach the realm where all is light, all is 
perfect knowledge, perfect at least so far as the 
individual is capable of utilizing it in the sphere 
in which he lives. When we speak of perfection 
in the line of knowledge, we rejoice to be able to 



350 THE GOAL OF LIFE 

say that there is no such thing as perfection in 
knowledge; that is, there is no limit beyond which 
we cannot go, for in God's infinite wisdom, pro- 
gression is as infinite as Yahveh, the God of the 
universe. But we can deal only with the mentality 
that we have, the consciousness that we have and 
the Source of this consciousness. 

We have seen in our consideration of inspiration 
that we can inspire only that which we are able to 
form some conception of, or something directly 
relative to it; for that of which we can form no 
idea is impossible to us — even to pray for. But we 
can have and do have a conception, an idea of 
Jesus, and when he has given us the proper con- 
ception of the Father, as he calls him, the Elohim, 
then we can inspire, draw in from Yahveh, the 
quality that the Christ and the Elohim possess. 
It is because of this that Jesus said, "And in that 
day ye shall ask me nothing. Verily, verily, I say 
unto you, If ye shall ask anything of the Father, 
he will give it you in my name." 

The church has never understood this thought, 
because they have had but a vague idea of the 
Christ, his mission, and who he really is, but now 
that we have brought to your attention the fact 
that he was the incarnation of one of the Elohim, 
asking in his name has an expansive meaning. 

What is his name?— The angel said, "Thou shalt 
call his name Jesus; for it is he that shall save 
his people from their sins. ,, Then, in asking any- 



EXIT FROM THE OLD TO THE NEW 351 

thing in his name, we must have a correct idea 
of what it is to be saved from sin, and that idea 
cannot be obtained without the conception which 
we have heretofore brought to light, namely, the 
purpose of God in the creation of man— that we 
may be kings and priests unto God and reign as 
such on the earth; or, in the language of the prayer 
that the Christ taught, "Let thy [the Father's] 
kingdom come and thy will be done on earth as it 
is done in heaven." This then is the expression of 
his name, and it was the object of his coming into 
the world— to open the door that we may attain the 
object for which we were created. 

When the mind comes into harmony with that 
object, and the life is dedicated to God— our hopes, 
desires, ambitions and all that we are, are centered 
in that object— then we shall be caused to know 
Yahveh Elohim, the God of the solar system. 
When the time comes that we shall know the 
Elohim, we have reached "that day" referred to 
by the Christ, "In that day ye shall ask me noth- 
ing." Therefore it follows that when we pray, 
while directly we do not ask Elohim, but we really 
are allying our consciousness to them while reach- 
ing out to Yahveh, the God of the universe, to 
inspire, gather in such qualities, powers and sub- 
stance as we really need to lift us upon a higher 
plane. But, as we have said, it is impossible for 
us to gather to ourselves anything that we have 
no conception of. Therefore it is the office and 



352 THE GOAL OF LIFE 

pleasure of Elohim through his angels, to give 
us a conception, not only in the mind, but also in 
the soul, of his great, grand and wonderful exist- 
ence as the God of our system. 

Then as we pray, in order that we may gather 
to ourselves the qualities that will lift us into 
his likeness, it becomes necessary that our mind 
should hold clearly the conception of Elohim. It 
is necessary that we should have the realization 
that we are accepted as members of that Eternal 
Brotherhood of which we have said so much in 
former chapters, and that we should ally ourselves 
to that Brotherhood with a vivid realization of the 
fact of our membership to hold us in that direction. 
This will ally us to the spiritual qualities that are 
in Elohim, and through this alliance we may draw 
in the life- qualities that find perfect expression in 
the Elohim. 

Through that conscious alliance we are brought 
into touch with the spiritual qualities of Yahveh; 
and the spiritual qualities within the soul will be 
enabled to lay hold of those qualities that we stand 
in need of. This was the realization of the apos- 
tle when he said, "The Spirit himself maketh 
intercession for us with groanings which cannot be 
uttered.' ' When the Christ said, "how that they 
ought to pray continually, and not to be weary" 
(Emphatic Diaglott), he virtually said, desire al- 
ways—and do not be weary— to become like God, 
the Elohim, and in order that you may desire 



EXIT FROM THE OLD TO THE NEW 353 

effectively, it becomes necessary that you hold a 
vivid realization of your oneness with that Eternal 
Brotherhood, Yahveh Elohim, * a realization that 
you are no longer a member of earth's inhabitants; 
your reciprocal relations having ceased with earth's 
inhabitants, are transferred to those in the heavens. 
Then when you pray, while you are conscious that 
you are reaching out into the Fountain of Infinite 
Life, to Yahveh, the God of the universe— in 
whom we live, and not only we, but all things— 
yet your outreaching, bear in mind, must be im- 
mediately connected in your consciousness with 
Yahveh Elohim; otherwise you may be inspiring 
qualities that are active within your quiescent 
consciousness and not the qualities that are really 
desired to make you like God. For if we are con- 
nected with Yahveh Elohim, our sympathies are 

*The names "Yahveh" and "Elohim" are connected in different ways 
in the various books of the Old Testament. For instance, Ezekiel gen- 
erally uses the form "Elohim Yahveh," while Isaiah generally uses the 
form "Yahveh Elohim." This may be distinguished in our English 
translations in the following manner: The words translated "God" and 
"Lord" written with initial capitals only, are in the Hebrew "Elohim," 
with the exception that wherever the name "Almighty God" occurs, in 
the Hebrew it is El Elyon; but when all the letters are capitalized thus, 
"LORD" or "GOD" these appelations are substitutes for the name "Yah- 
veh." By careful attention to the meaning and use of these names, it 
will be found that they will reveal many important truths heretofore 
covered, but in a general way brought to light in this work. The word 
"Elohim" is not only the name of the great Brotherhood, but its meaning 
is power; and the name "Yahveh" is not only the name of the Infinite, 
the All -Pervading Spirit, but it expresses the Will, the ability to do and 
to be, the Almighty Will. 



354 THE GOAL OF LIFE 

there, and we have become one of that Body, one 
of its youngest, lowest members, it is true, but still 
being members of that Body, we are partakers of 
its life-currents, and all the mind-elements of that 
Body become accessible to us. 

As the object of our creation is that we become 
like Elohim— in that we live from Yahveh, the 
same as the Elohim live from Yahveh— and as 
Elohim is the embodiment and expression of the 
highest qualities possible to exist in this system, 
then by simply placing our mind upon Yahveh 
Elohim and desiring above all things that which 
we need, we have access through the Body that we 
have become united to, to the same qualities and 
to the same general Fountain. This is what Jesus 
said but could not explain to the understanding of 
the people of his day: "If ye ask anything in my 
name." The church in praying often close with 
the words, "This we ask for Jesus' sake." This 
amounts to nothing; but what has amounted to 
something in the church from the beginning to 
the present is, that as the Christian prays to God, 
having in mind the Christ of Nazareth, he being 
the embodiment, the manifestation in the flesh, of 
Yahveh Eloah, the Christian unites his conscious- 
ness to Yahveh Elohim. 

Even now, you who have not reached the point 
where you can realize, believe in from the depths 
of the soul, the existence, the godhood of Yahveh 
Elohim, if you can love the Lord Christ— and reach 



EXIT FROM THE OLD TO THE NEW 355 

out to him — for he is, he lives, and he is the only- 
door— then through your alliance to him you will 
come into direct touch with Yahveh Elohim and 
the spirit of the whole Body. It is Christ's will 
and pleasure through his angels to lead you step 
by step from knowledge to knowledge, until you 
are able to be introduced to the Father. 

Thus you see it is plain that in striving for the 
higher spiritual, you draw from the fountains of 
pure spirit, only through the alliance of your mind 
to the mind of Elohim. Let me repeat, if you have 
no consciousness of the Elohim nor faith in them, 
if you have faith in Jesus, who is Eloah, one of 
the Elohim, and let your prayer go out to Yahveh 
with your faith in Christ, the door will be opened 
to you and your prayers will be answered, the 
inspiration, or the thing desired, will be granted. 

It was because of this relatedness that Jesus 
said, "All things whatsoever ye pray and ask for, 
believe that ye have received them, and ye shall 
have them. ,, This was the announcement of a law 
with which we are familiar on the lower planes of 
action, and, as Hermes Trismegistus said, "True 
without error, certain and most true, that which 
is above is as that which is below, and that which 
is below is as that which is above/ ' 

Let us illustrate what we mean by being ac- 
quainted with this law on the lower plane of action: 
We know that in order to develop a muscle we 
must use it. How use it?— We must begin to act 



356 THE GOAL OF LIFE 

as if we had muscular power. Therefore we have 
to believe that we have it and go to work to use it, 
and the more we use it, the more vivid the realiza- 
tion becomes that we have it, and the more fully 
will the muscle develop and become firm and strong. 
Again, so much is said about a trained mind. 
What does this mean? Let us see. A young man 
may grow up to manhood without training— grow 
up like an animal, simply following the impulses of 
his own nature. Finally the impulse arises within 
him that he wants knowledge, he wants culture, 
development. He begins to study and he pursues 
his studies diligently. He does not know, but he 
believes that he can know, and he applies the means 
for gaining knowledge, and as he studies, the brain 
organs fill out and grow. We know from experi- 
ence that it is a law that a man after maturity may 
begin to study, use his brain and cause the size of 
his head to increase considerably. These material 
things are accomplished through prayer, the sin- 
cere desire of the heart. The poet James Mont- 
gomery gives this beautiful definition of prayer: 

Prayer is the soul's sincere desire, 

Uttered or unexpressed; 
The motion of a hidden fire 

That trembles in the breast. 

Prayer is the burden of a sigh, 

The falling of a tear, 
The upward glancing of an eye, 

When none but God is near. 



EXIT FROM THE OLD TO THE NEW 357 

That prayer is neither more, nor less than the 
sincere desire of the heart, the interior, yearning, 
loving desire for something, is in perfect keeping 
with the law that we have just brought to your 
mind. Unless a person desires knowledge, he can 
not get it. If a child at school has no desire to 
learn, he cannot learn. There may be a forced 
external desire causing the child to memorize his 
lessons to prevent being punished, but if he gain 
knowledge the desire must be there. And this 
same law increases its potentiality, in its active 
efficiency as it nears the Source of our being. 
When the sincere desire of the heart unites the 
consciousness with Jesus the Christ, or to Yahveh 
Elohim, and our earnest desire is that we may 
have power to know the Father, and to be like 
him, such desire, being in harmony with the trend 
of all creative law, becomes very effective. And 
the more perfectly our consciousness is allied to 
Yahveh Elohim, or to the Christ, the more effec- 
tive and active will be our desire to reach out to 
Yahveh. 

This is the method by which you may apply the 
divine 1 law that was brought to light in the teach- 
ings of the Christ, and it was one of the main 
objects of his mission to make it possible for man 
to apply this law. We repeat, "He that overcometh 
shall inherit all things.' ' Therefore neither Elohim 
nor his angels will overcome for you, for if they 



358 THE GOAL OF LIFE 

overcame for you, you would be neither the over- 
comer, nor the inheritor. It is their office to teach 
you how to become Yahveh Eloah, the same as 
they are, that is, it is their office to teach you how 
to inspire, draw in and incorporate and embody 
in yourself the spirit of Yahveh, the God of the 
universe. By becoming the embodiment and ex- 
pression of Yahveh, you become Yahveh Eloah. 

How to begin this inspiring is an important 
matter. You have seen that it is necessary to ally 
your consciousness either to the Lord Christ or 
to Yahveh Elohim, but you do this that you may 
become one with Yahveh as well as one with Yah- 
veh Elohim, in the same way that Yahveh Elohim 
is one with Yahveh. 

The word Yahveh means "I will be what I will 
to be." This we have seen is the surface meaning. 
There is a deep, hidden, underlying meaning in 
this name that no man in his present form of ex- 
istence can put into words. 

We have, heretofore, called your attention to the 
scientific hypothesis that the atom is composed of 
electrons, "rotating with inconceivable velocity," 
whose distance is relatively as far apart as the plan- 
ets of our solar system; each atom representing, 
as it were, a minute solar system. Again, every 
molecule is made up of atoms which, in turn, bear 
a similar relationship to each other, thus there is a 
wheel within a wheel, a system within a system. 



EXIT FROM THE OLD TO THE NEW 359 

A blacksmith may heat a piece of steel, hammer 
it, change its form, put it in powerful rollers and 
roll it out as thin as he pleases, yet every atom 
composing that piece of steel maintains its own 
sphere inviolable. The power that holds these 
atoms separate from each other is the Will— Yah- 
veh. "He gave to the sea its bounds, that the 
waters should not transgress his commandment." 
He has given the atom its bounds that nothing can 
pass over it. We have reason to believe that this 
same irresistible law holds worlds and suns and 
systems of worlds in their places, and this law is 
enforced by virtue of that Infinite Will that fills 
all things. Yahveh said, speaking through the 
prophet, "I will work, and who shall reverse it?" 
(Is. xliii. 13.) Here is a thought that you need, 
and you need to hold and to keep it ever in mind. 
First, that it is the will, the purpose of Yahveh 
that you become a mind- center for his great spirit- 
ual nature to fill and to express himself through. 

Who can resist the will of Yahveh? 

No one but yourself. Because of God's purpose 
to make man in his image and like himself, he has 
put it within man's power to resist His will within 
certain limits, and to suffer the consequences of 
that resistence, thus making man a free, responsi- 
ble being. But if you have covenanted with Yah- 
veh, then it is your desire that his will be your 
will. You have seen that his part of the covenant 
is the pledging of his name to be your power. 



360 THE GOAL OF LIFE 

Have you taken that name? Then you need to 
know how to inspire, draw in and thus gather 
power from that Infinite Source, for bear in mind 
that if your will is united to the Will, Yahveh, you 
may become as resistless as was the Christ when 
he said, "All authority hath been given unto me in 
heaven and on earth/ ' 

Remember that it is the office and the function 
of the Spirit of Yahveh to serve you, to be abso- 
lute servant to those who will do his will. Then if 
you fail to realize the power of that name through 
faith in it, so that you find yourself weak and in- 
capable of being that which you will to be, or if 
you find that the adverse forces within yourself 
and outside of yourself are so strong that you 
can think of nothing else, so strong that they 
seem to crush out your consciousness, then be- 
gin to breathe rythmically that wondrous name 
Yahveh. With every breath express that name, 
and as you express it, strive to penetrate deeper 
and deeper into the realization of its power; of its 
irresistible will power; of its power to lift you into 
the consciousness of his own great nature; of its 
power to make you irresistible in all that you wish 
to accomplish, of its power to crush out, beat back 
and drive away every adverse condition. As you 
thus breathe and repeat that name, let the souj 
open in loving unity with Elohim to Yahveh, 
the Fountain from which they, and you, and 
all things, live. The more fully your love goes 



EXIT FROM THE OLD TO THE NEW 361 

out to Yahveh, the more fully the Fountain of 
that Infinite power will flow into you and fill you 
and make you as. much stronger, as much more 
potential than your adversary, as you can possibly 
imagine. This, remember, is the source of your 
power and this power you will need. For you who 
after reading this work consecrate your life to 
God, and start out in the effort to become Yahveh 
Eloah, will find that you meet adversaries both in 
and out of the body. 

There is an occult society that is well organized 
and numbers tens of thousands, if not millions 
of members, scattered throughout the world, and 
unless they can bring you into their organization 
and cause you to work in harmony with their 
selfish purposes, they will strive to thwart your 
every effort. They have the power, unknown to 
you, to enter your room in the astral, to see what 
you are doing. They have power to focalize a well- 
drilled and cultured will upon you to crush your 
consciousness out of existence. They have power 
also to throw around you antagonistic circum- 
stances, to bring adverse conditions in almost every 
conceivable way. If you are in union with others 
to bring these truths to the world, they will raise 
up adversaries, as if out of the invisible, and weak 
and unsuspecting persons will be made most 
subtle and bitter antagonists. Much more might 
be said on this subject but perhaps this is enough. 
One thing is certain, God has not left us without 



362 THE GOAL OF LIFE 

power to do and to accomplish the right, but he 
has allowed the existence here on this planet of 
devils in human form who possess great power and 
peculiar knowledge, knowledge and power that the 
majority of our learned men believe impossible to 
exist among men. (See Rev. xvi. 13, 14.) 

It is because of these powers and the develop- 
ment of the animal will in the members of that 
organization, that it becomes necessary to give you 
this one great secret of Divine Power. Bear in 
mind that your hope is in God, in the power of that 
Infinite Name— His Will. It is now time that 
there were a people organized and prepared to go 
forth "conquering and to conquer," able to con- 
quer every adversary. In order that you may be 
able to overcome and to conquer all adversaries, 
we have given you the foregoing thought. Per- 
mit us here, in order to prevent any mistakes, to 
put the main thought, the means by which you 
obtain power to overcome adversaries, in a few 
words: 

You who have consecrated your life to God, want 
above all things to be pure and holy and to know 
God and to do his will. You have either united 
your life with Jesus the Christ, or have become 
acquainted with and have united your life with 
Yahveh Elohim. Now you want power to pursue 
your aspirations — to pursue the knowledge of God 
and of the Spirit. God gave you his name for 
that purpose, the "I will be what I will to be." 



EXIT FROM THE OLD TO THE NEW 363 

With this realization as you seek God and right- 
eousness, begin to breathe rythmically and let 
every breath express the word Yahveh, and as 
you express it let your soul-desire go out to him for 
his power. Think of the words, "I will work, and 
who shall [or can] reverse it?" Inspire that re- 
sistless will. Let your mind be fixed upon God, 
the Elohim, and upon Yahveh, the God of the 
universe, and repeat the name Yahveh until your 
love nature begins to reach out in earnest desire 
for that power, then will it begin to thrill every 
fiber of your being; it will make your whole body 
feel as if it were as invulnerable as a piece of steel; 
it will create in you a faith that you have in you 
a power that nothing can resist, and as soon as 
that faith is established, go forth doing and ac- 
complishing, according to the light of the Spirit; 
and we, your fellow servant, earnestly pray that 
the name ' 'Yahveh" may take control of your life, 
may be the strength in you, the protection and the 
power to enable you to become like him. Ever 
keep in mind the words of God recorded in the 
Scripture: 

"The name Yahveh is a strong tower: the 
righteous runneth into it, and is safe." 
Divine peace abide with you. 



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